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The Means in Attaining the Heart’s ease – Shaykh Abdurrazzaq al Badr
https://youtu.be/k3ixE30gsjk [17:29 min] [Arabic|English Subtitles]
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، صَلَّى اللَّهُ وَسَلَّمَ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ.
All praise is due to Allah, Lord of all that exists. I testify that there is no deity worthy of worship except Allah alone without partner and I testify that Muhammad is His slave and messenger. May Allah’s Peace and Blessings be upon him, his family and all of his companions.
On the authority of Abdullah Ibn Mas’ud رضي الله عنه who said: The Messenger of Allah ﷺ said:
«مَا أَصَابَ أَحَدًا قَطُّ هَمٌّ وَلَا حَزَنٌ، فَقَالَ:
اللَّهُمَّ إِنِّي عَبْدُكَ، وَابْنُ عَبْدِكَ، وَابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجِلَاءَ حُزْنِي، وَذَهَابَ هَمِّي، إِلَّا أَذْهَبَ اللَّهُ هَمَّهُ وَحُزْنَهُ، وَأَبْدَلَهُ مَكَانَهُ فَرَحًا»
Allaahumma ‘innee ‘abduka, ibnu ‘abdika, ibnu ‘amatika, naasiyatee biyadika, maadhin fiyya hukmuka, ‘adlun fiyya qadhaa’uka, ‘as’aluka bikulli ismin huwa laka, sammayta bihi nafsaka, ‘aw ‘anzaltahu fee kitaabika, ‘aw ‘allamtahu ‘ahadan min khalqika, ‘awista’tharta bihi fee ‘ilmil-ghaybi ‘indaka, ‘an taj’alal-Qur’aana rabee’a qalbee, wa noora sadree, wa jalaa’a huznee, wa thahaaba hammee
“No one is ever afflicted with distress or sorrow and says:
O Allah, I am Your slave and the son of Your male slave and the son of your female slave. My forehead is in Your Hand. Your Judgment upon me is assured, and Your Decree concerning me is just. I ask You by every Name of Yours, that You named Yourself with, or taught any one of Your creation, or revealed in Your Book, or kept unto Yourself in the knowledge of the unseen that is with You, to make the Qur’an the spring of my heart, and the light of my chest, that which removes my sadness and relieves my distress, except that Allah will remove his distress and sadness and replace it with happiness.”
So it was asked: O Messenger of Allah, should we not learn it. He said:
«بَلَى، يَنْبَغِي لِمَنْ سَمِعَهَا أَنْ يَتَعَلَّمَهَا»
“Yes, the one who has heard it should learn it.” Narrated by Ahmad.
Verily, the heart’s-ease (انشراح الصدر) and freeing it from distress and sadness is a tremendous pursuit, a lofty objective and it is a great bounty from the Lord of all that exists. And what is meant by the heart’s-ease (انشراح الصدر) is its comfort and tranquility. And the removal of disturbance and distress from it, while remaining happy in a noble and wholesome life.
If Allah favors His slave with this, He opens his heart, makes his affairs easy and removes distress and sadness from him, he will attain the beneficial matters of the worldly life and of the religion. He will also attain his objectives. So acts of worship and acts of obedience will be made easy for him. He will be able to take care of all of his affairs.
Meanwhile, if his heart is constricted due to the abundance of distress and sadness, then the attainment of many of the beneficial affairs for the slave would be hindered. So he wouldn’t be able to be productive. He wouldn’t have the strength to enter into the doors of righteousness. Rather, he will go from one type of distress to another and from one type of grief to another. So the heart’s-ease is the greatest aid for the slave in reaching one’s objectives and attaining what is beneficial for him.
Therefore when Allah commanded His Prophet Musa to go to the transgressor Fir’awn to call him to Islam and warm him of his transgressions, Musa turned to Allah in supplication. He (Musa) said:
﴿قَالَ رَبِّ اشْرَحْ لِي صَدْرِي * وَيَسِّرْ لِي أَمْرِي﴾
“My Lord put my heart at ease. And ease my task for me…” Ta Ha:25-26.
And Allah the Most High said bestowing His favors upon His slave, messenger and chosen one, Muhammad ﷺ:
﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ﴾
“Haven’t We put your heart at ease…” [al-Sharh:1]
Meaning, this is a divine bounty and gift that Allah bestowed upon you.
So the heart’s-ease is from the greatest means of guidance. And its constrictedness is from the means of misguidance. Just as the heart’s-ease is from the loftiest blessings, its constrictedness is from the greatest punishments.
It is not possible to attain this tremendous goal except by giving concern to this religion and establishing it. So every time the slave is diligent in carrying out this religion and adhering to what is in it, then his portion of ease in his heart is in accordance to that.
Therefore, it is possible to summarize all of the means that lead to one’s heart being at ease into two matters. One is a consequence of the other. The first matter is that the heart’s-ease is not attained except by the success and aid of Allah upon the slave. The second matter is that this blessing and gift from Allah will not come about except by way of His obedience and adhering to His Legislation. So these two matters are the foundations of this affair.
Therefore, the hearts are in the Hands of Allah, He turns them how He wishes and it is under His subjugation. So whatever Allah wills will happen and whatever He doesn’t will won’t happen. As the Most High said:
﴿فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ﴾
“And whomsoever Allah wills to guide, He opens his heart to Islam, and whomsoever He wills to send astray, He makes his heart closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those who believe not.” al-An’am:125.
And the Most High said:
﴿أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ ۚ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ﴾
“Is he whose heart Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)? So woe to those whose hearts are hardened against remembrance of Allah! They are in plain error!” al-Zumar:22.
So the heart’s-ease is not attained except by the success from Allah alone. Therefore, it should be sought out from Him, upon the path of His Legislation and Revelation. So the believer strives with supplication and truthfully seeking refuge in Allah for his heart to be at ease, to make his affairs easy, and for Allah to write him from among His happy slaves in this worldly life and the Hereafter. And the believer follows his supplication up and seeking refuge in Allah with exerting to take the means that will lead him to attaining this lofty and tremendous objective.
And the heart’s-ease has clear signs that is apparent for the believer. So its outcome is praised in this worldly life and the Hereafter. And they are summarized into three affairs:
The first is that he is devoted to the eternal abode.
The second is that he is averse to the temporary abode.
The third is that he prepares for death and that which comes after.
So if these three affairs exist in the heart of the slave, then this is proof that his heart is at ease and in a state of tranquility.
Ibn al-Qayyim said: And its signs are: The heart’s-ease stems from the stations of Iman, its spaciousness and its tranquility towards the commands of Allah, turning to His remembrance, His love, the joy of meeting Him and being averse to the abode of delusion as stated in the well-known narration: If light enters into the heart, it becomes spacious and becomes at ease. It was said: And what are the signs of that? He said: Being averse to the abode of delusion, turning to the eternal abode and being prepared for death before its occurrence.
And there are tremendous means whereby the slave may attaining the heart’s-ease. In the following, I will mention the most important ones.
The first is the Tawhid of Allah and making the religion sincerely for Him. The Tawhid of Allah and making the religion sincerely for Him is considered the greatest means in attaining the heart’s-ease. And it is the purpose that Allah created the creation for and brought them into existence to establish. As the Most High said:
﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ﴾
“And I (Allah) created not the jinns and humans except they should worship Me (Alone)” al-Dhariyat:56.
And the more the slave establishes His Tawhid, gives concern for it, safeguards its rights and obligations and becomes distant from the matters that nullify and make it deficient, then his heart will be more at ease, his soul will be more tranquil and his happiness in this worldly life and the Hereafter will be greater.
The second is the light that Allah casts upon the heart of His slave. The Most High said:
﴿أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ ۚ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ﴾
“Is he whose heart Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)?” [al-Zumar:22]
Meaning, he is upon light that Allah provided him with from His bounty and favor.
And this light is the light of Iman. For verily it puts the heart at ease, makes it expansive and happy. If this light is missing from the heart of the slave, it will become constricted and anguished. And it will become the most confined and most difficult prison. So the portion of ease in the slave’s heart is in accordance to his portion of this light.
Al-Hafidh Ibn Rajab said:
The heart which the light of Iman enters into becomes at ease and expansive. And it becomes a place where truth resides and is reassured and accepts it. And it flees from falsehood, despises it and doesn’t accept it.
The third is attaining beneficial knowledge. Every time the slave attains legislated knowledge based on the Book of Allah and the Sunnah of His Prophet ﷺ, the more his heart will be at ease and his state will be more upright. Knowledge contains elevation and happiness for the slave and in it is his success in this worldly life and the Hereafter. And it is also a light on his path.
As the Most High said:
﴿يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ﴾
“Allah will exalt in degree those of you who believe, and those who have been granted knowledge.” al-Mujadilah:11.
In addition to this it is the Paradise that the student of knowledge resides in, the blossoming garden that is filled with fruits where he finds in it joy, intimacy, comfort and happiness. And in it he plucks delicious fruits and different types of flowers.
The fourth is returning to Allah, being devoted to Him and finding pleasure in His obedience and worship. Verily, acts of obedience and worship is the comfort of the hearts, intimacy of the souls, the comfort of the eyes and the happiness of the hearts.
Ibn al-Qayyim said: There is nothing that brings ease to the heart more than turning to Allah and loving Him with all of one’s heart, being devoted to Him and finding pleasure in His worship. To the extent that at times he would say: If I were in Paradise and it was similar to this, then I would be living a good life.
An example of this is the prayer, the comfort, the peace of mind, the tranquility that it brings to the heart of the believer. To the extent that the Prophet ﷺ said:
«قُمْ يَا بِلَالُ فَأَرِحْنَا بِالصَّلَاةِ»
“O Bilal, stand and relieve us with the prayer.”
And in another Hadith, he ﷺ said:
«وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاةِ»
“My comfort has been placed in the prayer.”
The fifth is the constant remembrance of Allah. Verily the constant remembrance of Allah of the slave is from the greatest means in attaining a tranquil heart, the comfort of the soul and the removal of distress and sorrow. Rather, a trial or a hardship is not removed except by the remembrance of Allah and truthfully seeking refuge in Him.
Allah ﷻ said:
﴿الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ﴾
“Those who believe, and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” al-Ra’d:28.
The remembrance of Allah is comfort and peace of mind for the one involved in it and it is an abundant and multiplied reward that the individual will attain on the Day of Resurrection. And that which he will get in return is praiseworthy and there are several benefits that the slave will attain in the worldly life and the Hereafter. Rather, every type of good, happiness, intimacy, comfort and tranquility in this worldly life and the Hereafter is dependant upon establishing the remembrance of Allah ﷻ.
The sixth is being benevolent to the slaves of Allah. Allah the Most High said:
﴿وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾
“And do good, for Allah certainly loves the good-doers.” [al-Baqarah:195]
Being benevolent to the creation can be done in several ways, tangible and intangible, whether it is with status, wealth, counseling and other than that from the different types of aid.
Verily, Allah will reward the slave who is benevolent to His slaves with ease in his heart, He will make his affairs easy and give him a good outcome. The Prophet ﷺ said:
«مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا، نَفَّسَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ، وَمَنْ يَسَّرَ عَلَى مُعْسِرٍ، يَسَّرَ اللَّهُ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَمَنْ سَتَرَ مُسْلِمًا، سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ، وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ»
“Whoever relieves a hardship for a believer in this worldly life, Allah will relieve a hardship for him on the Day of Resurrection. Whoever eases a difficulty for a believer in this worldly life, Allah will relieve a difficulty of his in the Hereafter. Whoever covers the faults of a Muslim, Allah will cover his faults in the worldly life and the Hereafter. Allah is in the aid of His slave as long as the slave is in the aid of his brother.”
The seventh is being distant from the diseases and illnesses of the hearts, and these are many. And hearts becomes ill just like bodies becomes ill. But the illnesses of the hearts have a tremendous impact on the individual, illnesses like envy, hatred, rancour and other than that from the diseases of the hearts.
Verily when these blameworthy characteristics and shameful diseases enter into the hearts, they destroy the hearts. And when they enter into the chests, they darken them and as a result, it constricts the heart of the individual and it puts him in a miserable state with evil consequences. As for the one who is free from these diseases and his heart is filled with its opposite, like trust, loyalty, honesty and selflessness, then these affairs will cause the heart to be at ease and in a state of comfort and his soul will be tranquil.
The eighth is leaving off excessiveness. So from the means of the heart’s-ease is safeguarding the tongue from excessive speech, safeguarding the ears from excessive listening and safeguarding the eyes from looking excessively. Verily, an individual being preoccupied with excessiveness from important affairs that would be a means of his happiness, success and his rectification in his worldly life and his Hereafter has a profound effect on the life of the individual, by causing constriction, unhappiness and distress.
Rather the excessiveness regarding listening, sight and speech is a means of bringing about distress and sorrow and it results in evil consequences that the individual will not praise in his worldly life and his Hereafter. And how much destruction and loss has excessiveness in sight, listening and speech brought about to an individual. Therefore, the believer should strive in disciplining his soul and adorning it with virtuous character. He should strive in giving concern to etiquettes as well as safeguarding his tongue, and being distant from everything that may harm or destroy him.
The ninth is following the noble Prophet ﷺ. Following the Sunnah of the Prophet ﷺ, adhering to his straight path and following his guidance are from the greatest means of attaining the heart’s-ease. Rather it is comprehensive of all of these matters. And this is because he ﷺ is the prime example of the one whose heart is the most at ease, the one with the best character, the most beautiful mannerisms and the purest of hearts.
Allah has said:
﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ﴾
“Haven’t We put your heart at ease…” al-Sharh:1.
And Allah putting ease in the heart of the Prophet ﷺ, is by expanding it and gathering all virtues in it, perfection and beautiful etiquettes in all of its types.
Therefore, every time the slave follows the noble guidance of the Messenger of Allah ﷺ then his heart’s-ease, his peace of mind and the tranquility of his heart is in accordance to that.
Ibn al-Qayyim said: What is intended is that the Messenger of Allah ﷺ was the most complete of creation in every characteristic that brings about the heart’s-ease and its expansiveness, the comfort of the eyes, and the life of the soul. He was the most complete of creation in these regards and coupled along with all his physical characteristics.
And those that follow him the most are the most complete in terms of being at ease, experiencing pleasure and comfort. So the slave will attain the hearts-ease, the comfort of the eyes and the pleasure of the soul in accordance to how much he follows him ﷺ. He ﷺ is the pinnacle of completeness regarding the ease of the heart, having his mention raised, the alleviation of burden. And his followers will attain these affairs in accordance to how much one follows him ﷺ and Allah’s aid is sought.
اللَّهُمَّ اشْرَحْ صُدُورَنَا، وَيَسِّرْ أُمُورَنَا، وَأَعِنَّا عَلَى سُلُوكِ الصِّرَاطِ الْمُسْتَقِيمِ، صِرَاطِ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ، وَحَسُنَ أُولَئِكَ رَفِيقًا.
O Allah place ease in our hearts, make our affairs easy and aid us in traversing the straight path, the Way of those on whom You have bestowed Your Grace, of the Prophets, the truthful, the martyrs, and the righteous. And how excellent these companions are!
وَصَلَّى اللَّهُ وَسَلَّمَ عَلَى عَبْدِهِ وَرَسُولِهِ نَبِيِّنَا مُحَمَّدٍ وَآلِهِ وَصَحْبِهِ أَجْمَعِينَ.
May Allah send His Peace and Blessings upon His Slave and Messenger, our Prophet Muhammad, his family and all of his companions.
السلام عليكم و رحمة الله و بركاته
Heart – https://abdurrahman.org/category/islam/heart/
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0:00 Introduction
2:20 The gatherings of the remembrance of Allah
6:36 Verily, in the remembrance of Allah do hearts find rest
9:39 Being heedless of the remembrance of Allah
11:59 The remembrance of Allah is the true life of the hearts
16:48 The remembrance of Allah expels the Shaytan
24:56 The dire need of the slave for the remembrance of Allah
28:01 The command to remember Allah frequently
29:20 The virtues of the remembrance of Allah In the Sunnah
31:37 The remembrance of Allah is the objective of every worship
32:17 The people who remember Allah most in their worship have the greater reward
35:20 The highest level of remembrance
36:10 Understanding the meanings of the remembrances
43:39 The most beloved to Allah are four
45:40 Conclusion
—
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Sighting the new moon:
اللهُ أَكْبَر، اللّهُمَّ أَهِلَّهُ عَلَيْنا بِالأمْنِ وَالإيمان، والسَّلامَةِ والإسْلام، وَالتَّوْفيقِ لِما تُحِبُّ رَبَّنا وَتَرْضى، رَبُّنا وَرَبُّكَ الله
Allaahu ‘Akbar, Allaahumma ‘ahillahu ‘alayna bil’amni wal’eemaani, wassalaamati wal-‘Islaami, wattawfeeqi limaa tuhibbu Rabbanaa wa tardhaa, Rabbunaa wa Rabbukallaahu
Allah is the Most Great. O Allah, bring us the new moon with security and Faith, with peace and in Islam, and in harmony with what our Lord loves and what pleases Him. Our Lord and your Lord is Allah.
[At-Tirmithi 5/504, Ad-Darimi 1/336. See also Al-Albani, Sahih At-Tirmithi 3/157]
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Welcoming Ramadhān – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En subtitles]
https://youtu.be/vwa5NHcesZQ [14 min]
In the Name of Allah, the Most Beneficent, the Most Merciful. All the praises and thanks be to Allah, the Lord of all that exists. And I bear witness that there is no deity worthy of worship except Allah alone without any partners. And I bear witness that Muhammad is His Slave and Messenger ﷺ and upon his family and all his companions.
اللَّهُمَّ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا، اللَّهُمَّ عَلِّمْنَا مَا يَنْفَعُنَا، وَانْفَعْنَا بِمَا عَلَّمْتَنَا، وَزِدْنَا عِلْماً، وَأَصْلِحْ لَنَا شَأْنَنَا كُلَّهُ، وَلَا تَكِلْنَا إِلَى أَنْفُسِنَا طَرْفَةَ عَيْنٍ
Allāhumma lā ‘ilma lanā illā mā ‘allamtanā. Allāhumma ‘allimnā mā yanfa’unā, wanfa’nā bimā ‘allamtanā, wa zidnā ‘ilman, wa aṣliḥ lanā sha’nana kullah, wa lā takilnā ilā anfusinā ṭarfata ‘ayn.
O Allah, we have no knowledge except what you have taught us. O Allah, teach us that which will benefit us, and increase us in knowledge, and rectify all of our affairs, and don’t leave us to our own for even a blink of an eye.
Noble brothers, we are on the threshold of a blessed month, and a tremendous season. Its days are getting close and its approach is near, in what this month brings from tremendous virtues and abundant blessings, and what it includes from forgiveness of sins, and expiation of evil deeds, and being freed from the Fire. So it’s befitting for every Muslim to be well prepared for this month and to be ready with a righteous intention, a good plan, lofty ambitions, high determination, seriousness, effort and diligence on taking advantage of the time of this blessed month, its nights and its days. And SubhānAllāh! The Muslims aren’t rejoicing with each other in its arrival except for that it’s for a few moments and then their bidding farewell to this tremendous season. It leaves as quickly as it comes.
We performed the previous Ramadhān with elders, youth, men, and women, however death came between them and this month and it stopped them from reaching it. Due to this, it’s considered a tremendous achievement that the slave reaches this month of goodness and this tremendous season.
Our Prophet ﷺ used to bring the good news to his companions with its arrival due to its tremendous significance and lofty status and its elevated station. “This is Ramadhān. It has come to you.” This is what the Prophet ﷺ would say. “This is Ramadhān. It has come to you. The doors of Paradise are open. The gates of the Fire are locked. And the Shayāṭīn are chained.”
“And a caller announces every night, ‘O seeker of good come forward, and O seeker of evil withhold, and there are many whom Allah frees from the Fire – and that is every night.”
(يَا بَاغِيَ الْخَيْرِ أَقْبِلْ، وَيَا بَاغِيَ الشَّرِّ أَقْصِرْ، وَلِلَّهِ عُتَقَاءُ مِنَ النَّارِ، وَذَلكَ كُلُّ لَيْلَةٍ)
(Yā bāghiya al-khayri aqbil, wa yā bāghiya ash-sharri aqṣir, wa lillāhi ‘utaqā’u min an-nār, wa dhālika kullu laylah).
These tremendous virtues that this blessed month is distinguished by excites the hearts with desire to reach it, and to be from its people, and to be successful in attaining its goodness and its blessings. And the preparation for this month is, what was mentioned, with a righteous intention and certain determination to perform righteous deeds and righteous acts of worship and gaining closeness to Allāh ﷻ and the striving of the soul upon that.
So it’s a must to know that the enemies of this religion realize the virtue of this month and its tremendous station, and due to this before its arrival they plot and plan on how to deprive the Muslim youth and their children from the virtues of this month. Due to this, the amount of entertainment, films, amusement increases in a way that you don’t find in other than Ramadhān, to the extent that it is thought that in some places the people have entered a season of entertainment and games. And so the attention of many of the youth have been diverted to these means of entertainment and games and the watching of films that have been prepared several months before Ramadhān so that the youth will miss out on attaining the goodness of this tremendous month.
The Prophet ﷺ said, “Whoever stands in the night prayer during Ramadan out of faith and seeking his reward, then all of his previous sins will be forgiven.”
(مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ)
(Man qāma Ramaḍāna īmānan wa-ḥtisāban ghufira lahu mā taqaddama min dhanbihi).
And the enemies of the religion don’t want the Muslims to attain this forgiveness. They even want them to miss Laylat al-Qadr. And it is a night Allāh emphatically proclaimed its affair and its greatness.
﴾وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ * لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ﴿
(Wa mā adrāka mā laylatul-qadr. Laylatul-qadri khayrun min alfi shahr).
﴾And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)﴿ al-Qadr:2,3. A thousand months, in other words, more than eighty years not including Laylat al-Qadr. Laylat al-Qadr is better than more than eighty years, not including Laylat al-Qadr.
The Prophet ﷺ said, “The lifespan of my Ummah is between sixty to seventy.”
(أَعْمَارُ أُمَّتِي مَا بَيْنَ السِّتِّينَ إِلَى السَّبْعِينَ)
(A’māru ummatī mā bayna as-sittīna ilá as-sab’īn).
Meaning; one night is better than an average lifespan of the Ummah of Muhammad ﷺ.
And despite that you find some of the Muslims pass by the nights of Ramadhān, rather they pass by the nights that are assumed to be Laylat al-Qadr, and they don’t realize it’s importance and they don’t understand it has a high station and they don’t feel anything from its significance. And so they spend it like any other night. And this, by Allāh, is a tremendous calamity; rather it’s a great deprivation.
Our noble Prophet ﷺ said,
“Deprived is the individual who the month of Ramadhān enters upon him, then leaves before he is forgiven.”
(رَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ رَمَضَانُ ثُمَّ انْسَلَخَ قَبْلَ أَنْ يُغْفَرَ لَهُ)
(Raghima anfu rajulin dakhala ‘alayhi Ramaḍānu thumma insalakha qabla an yughfara lah).
In other words, an individual reaches Ramadhān, he reaches this virtuous and tremendous month that excites the soul to repentance and returning (to Allāh) and turning to the obedience of Allāh ﷻ. It energizes the soul towards goodness and competition in worship and hastening to the acts of obedience. All the while the individual goes on upon his heedlessness and his entertainment, turning away and his rejection. So verily this month comes and goes while he is in his state of heedlessness and loss.
So it is obligatory upon the Muslim to firstly be conscious of the significance of this month and its tremendous station and that he has entered a tremendous season for profit and gain. Look at it through the perspective of the traders of the Dunyā; exerting their efforts in acquiring wealth how they attach importance to the profitable trading seasons. If the affair requires from them to travel to distant lands, they travel in order to acquire a large profit and a greater gain. And this is the blessed season of the tremendous month of Ramadhān. It is from the greatest of seasons for trading for the Hereafter, from the greatest seasons to make a profitable trade is the trade of the Hereafter.
So it’s obligatory upon the Muslim to prepare himself for this month, so that he takes advantage of it and places for himself a good, beneficial plan, so if he puts for himself a plan he’ll commit himself to it. Look at an example of a plan of one of the Salaf when Ramadhān came. He said, “It is only for feeding the people food and reading the Qur’ān.” This is a plan he placed for himself in the month of Ramadhān. So when Ramadhān enters, what will you do? Specify your goals and your deeds. Organize your time. Don’t miss the Tarāwīh prayer and the Qiyām al-Layl. Don’t miss out on remembering Allāh abundantly during the time of fasting. The greatest of those fasting in regards to rewards with Allāh, most of them during their fasting are in the remembrance of Allāh.
Whoever fasts during the day from food and drink and the rest of the things that nullify the fast, however, for example, he sleeps from Fajr to Dhuhr, is he the same as the one who spends his fast reading the Qur’ān? Is their fasting the same? Is both of their fasting equal? No, by Allāh! Yes, this fasting person is fulfilling the obligation and the other is as well, however the both are not equal.
A principle with the people of knowledge is that the people with the greatest rewards in regards to every act of obedience, are those that remember Allah the most (while doing the act of obedience). The greatest rewards of those fasting are the ones who remember Allah the most when they are fasting. The greatest rewards of those performing ‘Umrah are the ones who remember Allah the most when they are performing ‘Umrah. The greatest rewards of those performing Hajj are the ones who remember Allah the most when they are performing Hajj. And likewise is the case for every act of obedience, because the remembrance of Allāh is the essence of obedience and the core of the acts of worship. Fasting, Hajj, Ṣalāt and the other acts of worship have only been legislated to establish the remembrance of Allāh ﷻ.
So if an individual prepares a plan for himself for this tremendous month and blessed season and places for himself a plan, then he will be diligent upon committing himself in what he has organized for himself in regards to planning for this month.
And the soul alongside striving in it’s cause and seeking assistance with the Lord ﷻ will attain a lot of good as the Prophet ﷺ said,
“Be diligent upon what benefits you and seek the assistance of Allah and don’t tire.”
(احْرِصْ عَلَى مَا يَنْفَعُكَ، وَاسْتَعِنْ بِاللهِ وَلَا تَعْجِزْ)
(Iḥriṣ ‘alā mā yanfa‘uka, wasta‘in billāhi wa lā ta‘jiz).
A treatise of mine was printed under the title “The Month of Ramadhān Has Come” I elaborated some things in it related to the preparation of this blessed month. Perhaps reading it and looking over it would be an assistance by the permission of Allāh ﷻ to be well prepared for this tremendous and blessed season.
I ask Allāh the Magnificent, Lord of the magnificent Throne, by His beautiful Names and Loft Attributes to make us reach Ramadhān, and to give us success in attaining the bounties of its days and its nights, and to aid us in it upon His remembrance, and being grateful to Him, and perfecting our worship to Him and to rectify all of our affairs, and to not leave us to our own for even a blink of an eye.
I ask Allāh ﷻ to make this season an advance for us to goodness and virtues and nearness and to grant us its good and its blessings and to make us all in this tremendous season from those who are freed from the fire and to rectify all of our affairs, verily He ﷻ is The All-Hearer and the Most Near.
O Allāh, set aright for us our religion that is the safeguard of our affairs and set aright for us the affairs of our world wherein is our living. And set aright for us Our Hereafter on which depends our after-life. And make the life for us a source of abundance for every good and make our death a source of comfort for us protecting us against every evil.
(اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ)
(Allāhumma aṣliḥ lī dīnī alladhī huwa ‘iṣmatu amrī, wa aṣliḥ lī dunyāya allatī fīhā ma’āshī, wa aṣliḥ lī ākhiratī allatī fīhā ma’ādī, waj’alil-ḥayāta ziyādatan lī fī kulli khayr, waj’alil-mawta rāḥatan lī min kulli sharr).
O Allāh, grant our souls its uprightness, and purify it, You are the best of those who purify. You are its guardian and master. O Allah, accept our repentance, and wash our sins, and make our evidence firm, and guide our hearts, and make our tongues upright, and remove the rancor from our chests.
(اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللَّهُمَّ تَقَبَّلْ تَوْبَتَنَا وَاغْسِلْ حَوْبَتَنَا وَثَبِّتْ حُجَّتَنَا وَاهْدِ قُلُوبَنَا وَسَدِّدْ أَلْسِنَتَنَا وَاسْلُلْ سَخِيمَةَ صُدُورِنَا)
(Allāhumma āti nafsī taqwāhā, wa zakkihā anta khayru man zakkāhā, anta waliyyuhā wa mawlāhā. Allāhumma taqabbal tawbatanā waghsil ḥawbatanā wa thabbit ḥujjatanā wahdi qulūbanā wa saddid alsinatanā waslul sakhīmata ṣudūrinā).
O Allah, apportion for us such fear that should serve as a barrier between us and acts of disobedience; and such obedience that will take us to Your Paradise; and such certainty that will make easy for us to bear in the calamities of this world.
(اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا)
(Allāhumma-qsim lanā min khashyatika mā taḥūlu bihī baynanā wa bayna ma’āṣīk, wa min ṭā’atika mā tuballighunā bihī jannatak, wa min al-yaqīni mā tuhawwinu bihī ‘alaynā maṣā’ib ad-dunyā).
O Allāh! let us enjoy our hearing, our sight and our power as long as You keep us alive and make our heirs from our own offspring, and make our revenge restricted to those who oppress us, and support us against those who are hostile to us let no tribulation afflict our Religion; and let not worldly affairs be our main concern, or the limit of our knowledge, and let not those rule over us who do not show mercy to us!
(اللَّهُمَّ مَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا، وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَى مَنْ عَادَانَا، وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا)
(Allāhumma matti’nā bi-asmā’inā wa abṣārinā wa quwwatinā mā aḥyaytanā, waj’alhul-wāritha minnā, waj’al tha’ranā ‘alā man ẓalamanā, wanṣurnā ‘alā man ‘ādānā, wa lā taj’al muṣībatanā fī dīninā, wa lā taj’al ad-dunyā akbara hamminā, wa lā mablagha ‘ilminā, wa lā tusalliṭ ‘alaynā man lā yarḥamunā).
O Allāh, You are free from every imperfection and praise be to You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance.
(سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ)
(Subḥānaka Allāhumma wa biḥamdika, ash-hadu an lā ilāha illā anta, astaghfiruka wa atūbu ilayk).
O Allah send Salāt and Salam upon your slave and messenger, our Prophet Muhammad and his family and companions.
—
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