Material Means of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

The tenth door is Material Means : The Sheikh says from those means are those material means like for instance being a farmer, a merchant or a manufacturer – any means from the material means as long as you don’t destroy yourself. You were not created for the purpose of the Dunya. You were created for the purpose of Allaah (azza wa jal) i.e for the purpose of worship and the most important thing is satisfaction and continence, i.e self-control with regards to passions and seeking self-sufficiency from Allaah and satisfaction in Him.

And you know that some people only have a motor and Allaah made his sustenance from that –– the sustenance of his family, that one motor. And some of them a donkey, and some people from villages have only one donkey and he spends from that for his whole family. Some a camel, some an ox —- he tilts for the people and supports the family. And for some of them an electric tool, or pliers and support from this a whole family. Some of them have 3, 4, 5, items in his possessions, he sells and spends on his family. And others have miswaak and he spends on his family. And another has perfume of antimony (khul) and he spends on his family. So it is more a means that you work by.

As you would say : ‘O Allaah this is the dua and it is upon You to answer it.’ In the same way you say : ‘O Allaah this is the means and it is upon You to provide for me.’

You don’t depend upon the means. Because if you depend upon the means and only the means then you would have depended or put your trust in other than Allaah — and this is not permissible. This is a mere means. If it wasn’t for the fact that Allaah ordered us to take towards the means, we would have not taken towards it. However, it is an order of Allaah and look at Maryam (alaihissalam) while she was in her post-natal bleeding, Allaah says to her :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

In this state of pregnancy while being weak and with that He still said : ‘Shake the trunk of the date palm towards you.’ There must be working by the means. Work by the means. We are not dervishes — people that do nothing. We are Muslims and people of daleel and people of the Qur’aan and the Sunnah. We work by the means — in a safe correct means that which does not come in conflict with the deen. i.e. the means is not something unlegislated by Allaah.

One person who might say, ‘we steal’ and this is a means. The other may say, ‘we fornicate’ and this is a means. Another sells intoxicants and says ‘this is a means.’ These means are unlegislated, forbidden. Or asks for bribes or robs or plunders and says ‘this is a means’ or cheats and deceives and says ‘this is a means.’ No, there must be with regards to the means that they have to be legislated from what Allaah has made halaal, not being any disobedience in it, not having any opposition to the deen of Allaah. He mentioned the ayah :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

The sheikh reiterates that every time he entered the mihrab — the praying place of the private room, he (Zakariya) found her (Maryam) supplied with sustenance even though Allaah told us this about her. He found with her sustenance. He (Zakariya) said : O Maryam, from where did you get this? She said : From Allaah. Verily, Allaah provides sustenance to whom He wills without limit.

And at that time Zakariyya invoked his Lord. If you work with the legislated, trusted means, you are trusting in Allaah (subhana wa ta’ala) and by Allaah your rizq will come to you, no doubt. And I have put forward for you examples and Allaah puts forward parables for the people so they can reflect. I said to you : a person spends on his family by selling ‘miswaak and that one spends on his family by being a seller of oil, and that one a seller of ghee and that one a seller of honey and that one is a seller of wheat. He sells wheat and that one is a ‘bazzaar’ and he sells seeds. The books of biographies are filled with this, that of our pious predecessors. And that one is ‘al-Kayyaal’ — he has a scale and he weighs things for people and they pay him and that one fixes shoes, nails it and ties it. Up until now all what I mentioned is present and it is a sign from the signs of Allaah and ar-Razzaaq, He is Allaah (azzawajal) and you may very well find that a person who fixes shoes is in a state of self-contentment than a big merchant and a big manager. Or a ‘sayy aathi’ —- the one who fixes watches and sells watches. You may very well find him in a state of contentment. He has 4 watches in his possessions and he sells it, goes home and is comfortable. You may not find this self-contentment with a merchant or a big manager. Each one of them — his head is filled with problems and he doesn’t find comfort in his sleep and is not patient, and is not resting. Everything is preoccupation and stress and a lot of them become victims to diabetes, cancer and asthma. The other one is comfortable i.e the one who sells honey, wheat, watches etc. He is content with himself. He is not concerned with taxes or he is not concerned with the rent of a store or show room. And the most important thing is self-contentment.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Al-Istiqaamah (Steadfastness) of the Deen – A Door from the Doors of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

After the Khutbatul Haajah the Sheikh mentions our subject tonight deals with: The means of getting sustenance and the doors towards sustenance. This subject in which everyone likes it, however many of them went wrong in the way of going about it. So, the Muslim knows the legislated means and doors towards attaining sustenance of which Allaah has mentioned in the Qura’an and of the Messenger صلى الله عليه وسلم has mentioned and carried those legislated means out he would have gained what has been promised to him. And sometimes these means are called ‘Abwaabur Rizq’ or ‘Abwaabul Furaj’ i.e doors towards relaxation and relief or if you wish to say ‘Abwaabul Rizq’ – doors towards obtaining sustenance or if you wish then say ‘Asbaabur Rizq’ i.e the means of sustenance. So the first means insha-Allaah (the students of knowledge should write these down in the notebooks with the proofs which we will mention from the Qura’an and the Sunnah). The Sheikh continues with the first door of means is :

1. Al-Istiaqaamah (Steadfastness on the Deen of Allaah) : Al-Istiqaamah of the Deen is a door from the doors of relief from difficulty and a door from the doors of sustenance and a means from the means of sustenance. Allaah (subhana wa ta’ala) says,

‘and if only they had believed in Allaah and had Istiqaamah on the right way, We would surely have bestowed upon them water (rain) in abundance.’

So Istiqaamah on the Book and the Sunnah and holding onto them wholeheartedly without increasing in them or taking away from them, this is a door from the doors of relief from discomfort, and a door from the doors of sustenance and a means from its means. On the contrary it is from the greatest means of Rizq in the Dunya and the Aakhirah. And if you knew the following means you would have known how much the people had gone away from them these days except whom Allaah has had mercy on. They want Rizq but they went wrong in the ways of attaining it and the doors towards it and its means except who Allaah has had mercy on them and they are very few. Even to the point where it might come to the thought of a person that if he wants rizq all he has to do is engross himself in pursuing the dunya and leave off the ‘Asbaab-al-Shar’eeah’ – (that is the means designated by the Shariah). So he doesn’t find except adverse hardship and you ofcourse know what rain has of benefits for the Ummah. The Sheikh mentions the ayah in Surahtul Anbiah :

‘We made all things living from water.’

When rain comes, i.e the rain that has the mercy of Allaah with it, all of the good in turn comes – the earth vegetates fruits and various herbs and waters in rivers become plentiful and the cattle and the riding beasts benefit and the good of humans and animals become abundant and agriculture becomes successful and ghee and honey becomes abundant, and sheep, cattle becomes abundant and the market prices become lower. And even the heat it gets lowered a great deal from the people. The Sheikh mentions the ayah again :

‘and if only they had Istiqaamah on the right path, We would have given them water (rain) from the sky in abundance.’

And Istiqaamah as you know as Allaah (subhana wa ta’ala) says :

‘That is verily those who say, “Our Lord is Allaah, then they have Istiqaamah, the angels descend upon them saying, ‘have no fear and do not be sad and have good tidings of Jannah (Paradise) that you have been promised. We are your protecting friends in the Dunya and in the Aakhirah. ‘

And whomsoever has Allaah as his wali or his protecting friend and has the angels as his awliyaah, his protecting friends, will Allaah leave that person to be by himself without any protection? Whoever thinks that Allaah will let go to waste his awliyaah, the ones that are close to Him, that hold firm to the Book and the Sunnah – then he has thought negatively about Allaah. So, the first door from the doors of rizq is Istiqaamah upon the Deen. And visualize the time that the people were Mustaqeemeen – when they had Istiqaamah upon the Book and the Sunnah.

Ibn al Qayyim (rahimahullah) he mentioned in his book ‘Zaad al-Maad’ that he found a grain of wheat the size of a date stone. The Sheikh reiterates : a grain of wheat the size of a date stone. And a cucumber the length of it being such and such … This is barakah from Allaah. So then Istiqaamah would probably lead to having a tomato that would need two people to hold it, a water melon which needs 5 or 6 people to hold it – i.e if there is present holding to the Book of Allaah and the Sunnah, no bid’ah, no khurafaath (superstitions & folklore), no sheer foolishness, no magic, no taking of intoxicants, no ribaa and no zinaa, no ‘liwaath’ — no sodomy and no lying and no fujoor – witness evil doing and no ‘shahaadatuz zoor’ — bearing witness to falsehood, and no wicked oath and not putting off of the prayers.

With Istiqaamah there will be present an abundance of good by the permission of Allaah. Our forefathers mentioned to us (May Allaah forgive us and them and all the Muslims) that they used to sell a young sheep for a Riyal. So, they eat its meat and sell its skin for a Riyal. So he slaughters it, he eats it with his family, his neighbours and whoever comes and at the end of it he sells the skin for a Riyal. He didn’t lose anything. So Isthiqaamah its affair is great in this Dunya and Aakhirah, in your Deen and dunya and in your Barzaakh, in your Aakhirah if you held on to the Kitaab and the Sunnah.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Istiqaamah – Articles & Audio:
https://abdurrahman.org/category/islam/steadfastness-istiqaamah/

The Virtues of the Ten Days of Dhul-Hijjah – Shaykh Uthaymeen [Video|Ar-En Subtitles]

 

The Virtues of the Ten Days of Dhul-Hijjah – Shaykh Muhammad bin Saalih Al-‘Uthaymeen رحمه الله. Translated by Abu ‘Abdullah Naasir Hussain حفظه الله.

Transcription of the Video:

Shaykh Muhammad bin Saalih Al-‘Uthaymeen:

All praises, abundant and blessed, are for Allah. I testify that none deserves to be worshipped except Allah alone, who has no partners a testimony which saves the one who says it from the punishment of Allah, and I testify that indeed Muhammad is His true worshipper and messenger. May the praise of Allah and peace be upon him, his family, his companions and everyone who follows them correctly until the Day of Judgment. As for what proceeds, O worshippers of Allah:

You are indeed coming upon the ten blessed days, which Allah swore by in His statement:

وَالْفَجْرِ وَلَيَالٍ عَشْرٍ

“By the dawn. By the ten nights.” [Soorah AI-Fajr: 1-2]

What is intended by the ten nights, as is held by many of the commentators, is that they are the ten days of Dhul-Hijjah. And the Prophet, may the praise of Allah and peace be upon him and his family, said about them:

There are no days in which the righteous actions are more beloved to Allah than these ten days.” They (the companions) said: “O Messenger of Allah, not even Jihad in the path of Allah?” He replied: “Not even Jihad in the path of Allah, except the one who goes out with his self and his wealth and returns with none of them.”

Meaning that he went out and was martyred and didn’t return with anything. So, increase in these ten days, O brothers, increase in actions of righteousness: prayer and recitation of the Qur’aan, remembrance of Allah, the Mighty and Majestic, giving charity, fasting… Indeed the Prophet, may the praise of Allah and peace be upon him, did not make this statement except as an encouragement to hasten towards righteous actions. Audibly, and in abundance, say the takbeer (Allah is the Greatest). Abundantly utter the statement:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd 

(Allah is the Greatest, Allah is the Greatest, None deserves to be worshipped except Allah, Allah is the Greatest, Allah is the Greatest, and to Allah belongs all praise).

So that you can ‘join’ the pilgrims, who have filled the horizons with the raising of their voices with the talbiya. So, fill the horizons, by raising your voices with the glorification and praise of Allah, the Mighty and Majestic.

Indeed Allah is the Most Wise, the Most Merciful. When he legislated for the pilgrims to say the talbiya and to raise their voices with it and He legislated for them the sacrifice of an animal, He legislated for the people in their countries, to raise their voices with the takbeer (Allahu Akbar), the tahleel (Laa ilaaha ilIa-Allah) and tahmeed (Alhamdulillah).

Also, that they should offer a sacrificial animal because it is one of the nusuk (rites of Hajj) by which one seeks a means of nearness to Allah, the Mighty and Majestic. So, sacrifice for yourself and for your families.

One sacrificial animal suffices a man and his family and there is no need for every individual (in a family) to offer a sacrifice even if they have the financial means. This is because, even though the Prophet, may the praise of Allah and peace be upon him, was the most generous of creation, he didn’t sacrifice for himself and his family except one sacrificial animal. Even though his family comprised nine women, he only sacrificed one sacrificial animal, may the praise of Allah and peace be upon him. As for the second sacrificial animal that he offered, it was for his nation – may Allah reward him for that with the best of rewards.

As for the one who intends to offer a sacrifice and the ten days have commenced, he should not remove any of his hair, his nails or any of his skin because the Prophet, may the praise of Allah and peace be upon him, prohibited this. For this reason, anybody who wants to act upon the Sunnah by trimming his moustache, plucking his armpits, clipping his nails, or shaving his private parts should do so before the commencement of these ten days because when the ten days begin, he should not remove anything from these things due to the prohibition of the Prophet, may the praise of Allah and peace be upon him and his family.

Sadaqa is a Reason for the Increase in Provision and It is a Door From The Doors Of Sustenance – Shaykh Muhammad Al-Wassãbi

The eighth door of sustenance : As-Sadaqaat (non-obligatory charity) :

Charitable donations, and nafaqaath (regular spending) – you spend on yourself, on your wife, on your children, on your father and your mother, on your uncles and aunts, on your righteous neighbours, on sons and daughters, relatives, widows and orphans – this type of charity, the affair of this is great with Allaah. This is a means of accumulation of provision, a door from the doors of sustenance.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet صلى الله عليه وسلم  said:

“There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  

[Narrated by al-Bukhaari, 1374; Muslim, 1010.]

So try and not make a day pass from you from the days of Allaah except that you stretch your hand as much as it is in your ability to do, even if it is a little.

The Prophet صلى الله عليه وسلم said : ‘Fear Allaah even if it is with half a date.’ [Muttafaqun alai – agreed upon]

And Allaah (subhana wa ta’ala) says: ‘fa mai ya’mal misqaala zarrathin kharrai yara. Wamai ya’mal misqaala zarrathin sharrai yara’ — ‘that whoever does an atoms worth of good he will see it.

And Allaah (subhana wa ta’ala) also says, ‘Whatever you spend in the way of Allaah, He will replace it and He is the best of the Providers.’

What is the meaning of ‘He will replace it?’ i.e He will give you what is better than it. Don’t think that is the end & that it has gone from you. It will return to you with that which is better, insha-Allaah.

The Sheikh says again : Whatever you have spent, then Allaah will replace it for you and He is the Best of Providers. And he says again that : O Allaah give the person that spends a replacement that is replaced for him with good, O Lord of the worlds.

And in the hadith of Abu Huraira (radiallaahu anhu) that Msulim related that the Messenger of Allaah said : that there was people from people that were from before you a man who had a garden. And another man heard a cry from the sky, an angel from the clouds who said, ‘give water to the garden of so and so.’ So he poured into it some water into one of the irrigation holes and then the water ran into that garden. So the person who owned the garden, he had a shovel in his hand and he was fixing the water and fixing the dirt and this man said to the man who owned the garden, ‘may Allaah have mercy upon you. What is your name?’

He said: I am so and so, the son of so and so. Then he said: ‘Why do you ask?’

He said: ” I heard a voice from the clouds saying, ‘give water to the garden of so and so. May Allaah have mercy on you. What do you do with this?’

So the owner of the garden says : ‘When I plant and then I harvest, I take one-third for me and my family and  I put one-third to roll it back into my garden and I give one-third  in charity.

Look at this. What is required from him is only a one-10th of the farm that is if it comes from natural torrential streams and the like (without any artificial irrigation or water). And a half of the 10th if it is water with sprinklers and irrigation.

So rather than giving 1/10th or half of 1/10th, he gave 1/3rd. Meaning he put aside more for charity. So see how Allaah singled him out with rain especially for his garden. Rain specific for him over his neighbors. What did he do to deserve this? He gave sadaqa. Therefore Sadaqaa doesn’t decrease wealth.

Once we were in a certain area giving dawah and alhamdulillaah we always go out calling the people to the Book and the Sunnah of the Messenger of Allaah and remind them of Allaah and the Last Day and righteous deeds and we saw that the mountains were green and the trees were green maasha’Allaah and what a beautiful sight. And they had good agriculture. There must have been a reason because their neighbour’s lands were dusty and barren and their land was green. We saw the reason on the way. There if you walk from a distance to a distance you could have the coolness of water i.e from place to place except that we saw a water cooler.

The Sheikh said : Because of the water cooler, Allaah sent down rain because of this cooler. If they are generous people, then Allaah is more generous than them. He is generous and loves the generous people and if they are merciful, then Allaah is more merciful than them. Allaah is Merciful and He loves the merciful people.

A sadaqa that they did, Allaah did not lose it for them. On the contrary, He gave them the reward for it in this world and the Hereafter. Therefore Sadaqa is a reason for the increase in provision and it is a door from the doors of sustenance and a door from the doors of relief & distress. And also az-Zakaat, it is a door from the doors of relief & distress and all of what you have heard are doors from the doors of relief from distress –- a door of provision and a reason for provision. Even if some of the people only see the material means. As for these other legislated means then these are not in the minds of most people these days, except those on whom Allaah has mercy on. Eventhough they read the Qur’aan however, without pondering, except whom Allaah has protected from that.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Tawakkal alallaah : One of the Doors of Sustenance – Shaykh Muhammad Al-Wassãbi

Tawakkal alallaah (having trust in Allaah) : If you placed your trust in Allaah, a true trust in Allaah, Allaah would have provided for you like the bird who goes out in the morning hungry and returns in the evening full. Having trust in Allaah, not on oneself, not on the pocket, not on the job, not on the friend, not on the merchant, not on the car or the store you might own. That is just a means that you work with, however it is obligatory for your heart to be dependant on Allaah.

The fourth door is : Tawakkal alallaah (having trust in Allaah) : The Prophet said, (as recorded in Tirmidhi & Ahmad) ‘If you placed your trust in Allaah, a true trusting in Allaah, Allaah would provide for you just like he provides for the birds. It goes out in the morning hungry and returns in the evening full.’

At-tawakkal alallaah – ‘having trust in alAllaah, not on oneself, not on the pocket, not on the bag, not on the job or employment, not on the friend, not on the merchant, not on the farm, not on the car or the store you might own. That is just a means that you work. It is nothing more than a means. However it is obligatory for your heart to be dependant on Allaah and to trust in Allaah.

He alahis-salaatu wassalaam, you have heard him say : If you put your trust in Allaah, a true trusting in Allaah, He would have sustained or provided for you as He provides for the birds. That is the rizq or the sustenance of the bird is easy. i.e the sustenance of the bird is very easy. It goes out in the morning hungry and returns in the evening satisfied with their bellies filled not with difficulty. It gets its rights with ease and then returns and birds are of many types. Take notice. Some of those birds are those that are big and don’t eat except meat. And Allaah azzawajal gives it meat. And every bird takes what Allaah has decreed for it. And no one enumerates it except Allaah and the amount that no one can enumerate except Allaah and their sustenance is due upon Allaah. i.e He will sustain it. And He mentions the ayah :

‘And so many a moving creature carries not its own provision. Allaah provides for it and for you.’

‘And there is no moving creature is there on earth but its provision is due from Allaah and He knows its dwelling and its deposit i.e in the uterus or in the grave. All is in a clear Book.’

He is talking about the ‘Lawh al Mahfudh’ — the Book of Decree which is with Allaah.

‘ We have not created the Jinn and the mankind except that they should worship Me. I do not want from them sustenance nor do I want them to feed Me. Verily Allaah is the One that provides. He is the Owner of Power and Strong.’

‘In the sky is your sustenance and what you are promised and by the Lord of the sky or the Heavens and the earth, verily it is the truth just like it is the truth that you can speak. Verily it is the truth that Allaah is Ar-Razzaak and your rizk is with Allaah and it is written for you and that is coming to you and there is no doubt about it.’

And the Sheikh reiterates :

Verily by the Lord of the Heavens and the earth, it is true, just like it is true that you can speak. However where is the Eemaan in the Book and the Sunnah these days? Where is the one who wholeheartedly believes in the word of Allaah and the words of the Rasool alaisalaathu wassalaam and who is aware and feels the power of Eemaan and the power of tawakkal alallaah? And Tawakkal alallaah does not mean that you don’t work with the means. No, you carry out the means. However, you don’t depend totally on the means. You carry out the means. However you depend upon the ‘Musabbibul Asbaab’ – the One that makes the means and actually from above. He is Allaah. Look at the bird – it carries out the means; it went out hungry and returns satisfied. So it carried out the means. It flew and moved from tree to tree, and from place to place with comfort and received its sustenance and then it returns. So you also carry out the means in a way that is best without torment, without toil and adverse hardship and that is the way that is best. No more than a means. For example the cure for a disease – a mere means. A man is sick and they say he is tired and sick. Give him some black seed or a little honey or give him some pure milk to drink. Someone has an acidic stomach – so pure milk is good for his stomach. A small thing in a way that is good. And Allaah healed him.

A mere means that they used to do in the past. Someone got sick in the times of the Salaf and their medicine was very simple – maybe with 5 Riyals or 6 Riyals. Not like now where a man may have to sell his house, his property and his car and sell and sell and sell .. so that he can go around and get treatment, go abroad and get treatment and if he had taqwa of Allaah azzawajal he would have got cured with 5 Riyals easily. However, when they opposed look at the punishment? And they didn’t depend upon Allaah, they depended upon the pocket, upon their money, upon his pocket, upon his money, and leaned on himself and didn’t lean on Allaah and in turn Allaah entrusted them to their own selves. My slave did not trust in Me and depended on himself so Allaah entrusted him to himself. So he sells what he owns and he returns sick – the same way he went. Sometimes even more sick and he dies there. And they comes with him dead, wrapped up.

There has to be tawakkal alallaah along with carrying out the legislated means. The salaf there used to be from them who used to sell oil and this is present in the biographies of the narrators of Hadeeth – so and so, the son of so and so As-Zayyaath. Meaning he sells zaith – olive oil and such. He spends on himself and his immediate and extended family. So and so, the son of so and so as-Sammaam – he sells saman which is called ghee (a butter material from cattle) and he spends on himself and his family. So and so, the son of so and so al- Assaal – he sells honey. So and so, the son of so and so is al-Hannar – he sells wheat; and they depend on Allaah. Right now you’ll find in most stores and supermarkets – in some of them you will find a thousand type of products as if he wants to put the whole dunya into his pocket.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
May Allaah reward the sister who Transcribed from the Audio 

“If you give thanks, We will increase you” – Explained by Shaykh Muhammad Al-Wassãbi

Ash-Shukr (Giving thanks) : Not giving shukr decreases one’s good deeds, if you give thanks to Allaah, Allaah will increase you and Allaah does not go back on a promise. Always make your tongue used to giving thanks to Allaah, even a little. ‘Do work, O family of Daawood with thanks, and few of my servants are thankful.

The fifth door is Ash-Shukr (Giving thanks) : ‘And when your Lord proclaimed that if you give thanks, I would increase you and if you deny the blessings then verily My torment is severe. ‘

Where is Ash-Shukr these days as Allaah (subhana wa ta’ala) says. You have a 100 Riyals, you gave thanks to Allaah without saying ‘what is this, it is just a little bit, this is not enough’. The people they have and they have and you didn’t say this. You leave the speech of the ignorant people. Give thanks to your Lord for a quarter of a Riyal and give thanks to your Lord for the excrement of the feces. If it wasn’t for Allaah it wouldn’t come out. Yes by Allaah the excretion is a very big Ni’maah. If it didn’t come out you would have been befallen by poison and death. Don’t say I don’t have. Has Allaah given me and the people who have and have and have and then they make it hard and then you forget what Allaah gave you of blessings. Don’t you know that giving shukr is a means of increasing your rizq and not giving shukr is a means of decreasing of sustenance.

The Sheikh reiterates : ‘If you give thanks, We will increase you.’  for e.g, If you give thanks to Allaah for a 100/- Allaah increases for you upon it and then it becomes 500/-. If you give thanks to Allaah for 500/- Allaah increases it for you and then it becomes a 1000/-. And the more you give thanks the more Allaah increases you. Allaah does not go back on a promise.

There has to be Shukr and Hamd, giving praise and Sana’a (giving praises of Allaah subhana wa ta’ala) and Eemaan that it is Allaah who provided it for you. Allaah is the One Who provides and He is the One who gives life. He is the One Who gives death and He is the One who does everything (subhana wa ta’ala) and as for the people then they are weak.

‘O mankind it is you who stands in need of Allaah but Allaah is rich and free of all needs. If He wished He could destroy you and bring another creation and that is not at all hard upon Allaah.

The people all of them are fuqaraahu ilallaah. They are poor people with regards to Allaah so don’t look at their pockets. Look to Allaah. Look to the treasures of Allaah.

‘For Allaah is the treasures of the heavens and the earth. However, the hypocrites do not understand this. The munaafiqun, the hypocrites they always believe and have faith in the material things and as for the unseen things, then they don’t believe. Only in material things 1+1 = 2. Something material, tangible, calculated. Faith in the unseen – this is not present with him. This is present with the believers. For this Allaah said about the Munaafiqeen : They say, ‘Spend not on those who are around Allah’s Messenger until they desert him. They said make it hard for them with regards to charity and donation until they leave from Muhammad and were finished from Islaam and its people.’

They are the ones who said that : don’t spend on the Messenger – the people that are around the Messenger of Allaah until they leave from him. So Allaah said refuting them : “And for Allaah are the treasures of the Heavens and the earth. However, the hypocrites they understand not”. So beware of being from the Munaafiqeen that don’t understand the Book and the Sunnah and the ones that don’t believe except in material things. They don’t have eemaan in the unseen, untangible things and pursue the Deen of Allaah, and learn the Book and the Sunnah, and act upon it and spread it to the people because Allaah says : We have neglected nothing in the Book, everything is present in the Book of Allaah and in the Sunnah of the Messenger .

We have now 5 ways. So shukr — always make your tongue accustomed to Shukr of Allaah, upon His blessings even if it is a little. Because it is something enormous with Allaah. First of all you are ordered to give Shukr. Then He mentions the ayah :

Do work, O family of Daawood with thanks, and few of my servants are thankful So you have to thank Allaah.’

It is a saying of the Prophet : ‘So you have to thank Allaah. Whoever doesn’t thank People doesn’t thank Allaah. ‘It is also in the hadith that whoever has helped you : say Jazaak Allaahu khaira. Don’t’ say : what has he given me? Such and such…this is nothing. By Allaah this is a catastrophe for the one that doesn’t accustom himself to giving shukr i.e he doesn’t have except denial of the favours of Allaah and His creation. You should do the contrary, accustom yourself to giving thanks and be from the thankful people. And Allaah (azzawajal) said :

And indeed it has been revealed to you as it was to those before you, if you make shirk then all your deeds will be in vain. And you will certainly be among the losers. Nay, but worship Allaah and be among the grateful. Be from the grateful. Give thanks to Him for everything.

Do you not see that if Allaah did not make the sleep for you, what would you do? The rest of the people are asleep and comfortable at night and you don’t have sleep night after night after night. Is it torment or isn’t it? It is ni’maah, the blessing of sleep. How much does it equal?

The ni’mah of security, how much does it equal? He mentioned the Surah :

[106] Surah Quraish (The Tribe of Quraish)

(In the Name of Allah, the Most Gracious, the Most Merciful.

(1. For the Ilaf of the Quraysh.)
(2. Their Ilaf caravans, in winter and in summer.)
(3. So, let them worship the Lord of this House.)
(4. Who has fed them against hunger, and has made them safe from fear.)

Al-Aman – security or safety is a ni’mah. You must single Allaah in worship. He Allaah subhana wa ta’ala said : You must worship (Allaah) the Lord of this House (the Ka’bah in Makkah), the One who fed you against hunger and made you safe from fear. You must sacrifice for Allaah alone, you don’t make vows except for Allaah, and you don’t swear except by Allaah and you don’t put your trust except in Allaah and he goes on to mentioning a hadeeth about tawakkal :

In Allaah put your trust if indeed you are believers. Verily Allaah loves those who trust in Allaah. Then upon Allaah let the people put their trust in. Then upon Allaah let the believers put their trust in.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
May Allaah reward the sister who Transcribed from the Audio 

Allaah bears witness that none has the right to be worshipped but He & likewise the Angels and the people of knowledge

So the proof for the shahaadah (testification) is:

Allah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Al-Qur’an 3:18] 33 


[33]: 

His saying, he the most high, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding. So bearing witness from Allaah revolves around these five meanings: judgingdecreeing , informing ,clarifying and making binding.

So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except for Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

“And the Angels”: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

“And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islaamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islaamic knowledge. And also most of those people are people who have only wordly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islaamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge?

This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying, “Qaa’imambil-Qist”, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice), is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

Visit the link for other transcripts : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

Allah سبحانه و تعالى said : “This day, I have completed your religion for you” – Explained by Shaykh Salih Fawzan | Dawud Burbank

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Below are the Excerpts from Transcribed Audio

Allaah completed the religion through him and the proof is His saying, He the Most High: «This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3][68]


[68] He sallallaahu`alaihiwasallam did not pass away until after Allaah had completed the religion and the favour through him and had sent down to him His saying, He the Most High:

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3] 

This aayah came down to the Prophet sallallaahu`alaihiwasallam whilst he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. And he sallallaahu`alaihiwasallam lived after it for a short time and then moved on to the highest company (of angels).

And he left his nation upon al-mahajjah al-baydaa (the clear white path) whose night is the same as its day; no one deviates from it except that he is destroyed.

This aayah contains a testimony from Allaah, the Perfect and Most High, that this religion is complete and that it covers everything of benefit to the servants and that it contains a solution for all of their issues and problems until the Establishment of the Hour. And that is suitable for every time and place; they do not need any other legislation after it or any other book to come down or any other messenger to be sent after the Messenger sallallaahu`alaihiwasallam.           

So, there is no matter to be found and there is no event that will occur until the Day of Resurrection except that in the Legislation revealed to Muhammad sallallaahu`alaihiwasallam there is a solution for it and the ruling concerning it. However, the matter relates back to who is competent to extract evidence and to derive proof, rulings and issues. If there are to be found ahlul-`ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions in rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge and inability to fully understand what Allaah, the Perfect and Most High, has sent down – or from the aspect of desires, that there occurs a case of following of desires which diverts a person away from the Truth. Otherwise this religion is fully suitable and comprehensive and complete. Allaah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs.

He, the Most High, said:

«So if you disagree about anything then refer it back to Allaah and the Messenger [4:59]

Referring back to Allaah is to refer back to the Book of Allaah, and referring back to the Messenger after his passing away is to refer back to his Sunnah.

He, the Most High, said:

« And whatever you disagree about then its judgment is to be referred to Allaah [42:10]

This aayah (from Soorah al-Maa.idah) contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know that the deficiency is with themselves alone.

So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency and that it does not cover all needs of the servants and all matters of welfare of the servants until the Establishment of the Hour.

Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “That was in the time of the Messenger and the initial time. As for now, conditions have changed and the matters have altered; and the legislated rulings were for people who have now passed away and for problems that have come to an end.”

They say this, and this is disbelief in Allaah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:

«This day, I have completed your religion for you [5:3]

Allaah completed the religion for this nation until the Hour is established for every time and place and for every generation of mankind.

It also contains a refutation of the innovators, those who introduce worship from themselves and ascribe it to the religion, when it has no proof from the Book of Allaah and the Sunnah of His Messenger sallallaahu`alaihi wa sallam. Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allaah has sent down no proof for. He sallallaahu`alaihiwasallam said:

«Whoever introduces into this affair of ours that which is not from it, then it is rejected[1]

And he `alaihissalaatuwasallaam said:

«And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance[2]

Whoever introduces acts of worship which have no proof from the Book of Allaah nor from the Sunnah of the Messenger of Allaah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allaah has completed it.

Whatever was not religion in the time of the Prophet sallallaahu`alaihiwasallam will never be religion after him. So this contains a refutation of these groups: The group who say that Islaam is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allaah nor the Sunnah of His Messenger, and who ascribe them to the religion.

This aayah (from Soorah al-Maa.idah) contains a refutation of them because the religion was completed by Allaah, the Perfect and Most High. So there is no scope for addition in it nor for reduction from it. And there is no scope for raising doubts nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.

«This day, I have completed your religion for you [5:3]

This is the Speech of Allaah, the Perfect and Most High. He is the Most Truthful One of those who speak.

And He, the Most High, said:

«And I perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3]

This was the last of that which came down to the Prophet sallallaahu`alaihiwasallam and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place.

So His saying (in this aayah) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.

As for ijmaa` (consensus), the whole nation are agreed in consensus that he sallallaahu`alaihiwasallam passed away. No one disagrees about this except the people of false beliefs, those say that the Messenger did not die. They negate death from the Messenger sallallaahu`alaihiwasallam. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced and what is clearly the case, for the Messenger sallallaahu`alaihiwasallam indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive?  He sallallaahu`alaihiwasallam was treated as one who had died. He was washed and shrouded and prayed over and then he sallallaahu`alaihiwasallam was buried in his grave.

This is the way of Allaah, the Mighty and Majestic, with regards to His Creation. And then where are the Messengers who came before him? What occurred to him occurred to the Messengers before him. They died. And he is one of them, so he died. This is by consensus of the Ahlus-Sunnah wal-Jamaa`ah. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger sallallaahu`alaihiwasallam and seek deliverance through him besides Allaah, and say: “He is still alive.”

[1] Reported by al-Bukhaaree no. 2697 and Muslim no. 1718 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.

[2] Reported by Aboo Daawood, Ahmad, at-Tirmithee, and Ibn Maajah from the famous hadeeth of `Irbaad ibn Saariyyah, radiyallaahu `anhu. [al-Albaanee declared it saheeh].

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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

Alliance and Dissociation (Al-Walaa wal-Baraa) – Shaykh Salih Fawzan

 Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah

الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]:

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah. And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliver, rather this is between the Muslims, because of his saying, He the Most High:

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu‘alaihiwasallam to have love and alliance with those who oppose Allaah.

And, “Al-Muhaaddah”, (opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

And the proof is His saying, He the Most High:

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]:

His saying, He the Most High, “You will not find”: this is an address to the Prophet sallallaahu‘alaihiwasallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,
 That you love Him? That is not possible
And likewise you strive hard to oppose those He loves,
Where is the love O brother of Satan? 

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114] 

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which casues a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiyallaahu‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiyallaahu‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him. And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102] 

And He the Most High said:

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

And He will enter them into gardens [58:22]

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

They are the party of Satan [58:19]

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of wordly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslms become strong enough to fight them, or if they request a truce:

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8] 

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15] 

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu‘alaihiwasallam used to have dealings with the disbelievers. Likewise he sallallaahu‘alaihiwasallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu‘alaihiwasallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu‘alaihiwasallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are wordly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu‘alaihiwasallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu‘alaihiwasallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

General Kufr and Its Applications – Dr Saleh as Saleh

Listen / Download Mp3 Here (Time 7:51)

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Question:

If someone makes a statement of kufr or opposition to the Sunnah and he is a practicing Muslim, can we say he is a kafir?

Answer:

If a person commits an action of kufr or says a statement of kufr, then this person in particular can only be called a kafir only after certain criteria are met. These criteria include:

1. The conditions must be fulfilled that the action and/or statement is kufr and entails kufr.

2. It is necessary to check if there exist certain impediments that prevent the imputing of kufr on this particular person.

Actions and/or statements of kufr can be declared in general as such, however making them applicable on a specific person requires fulfilling the conditions and removing the impediments pertaining to takfeer. This is such because there may be causes which would prevent from imputing kufr on a particular person.

Moreover, it is not left for anyone to indulge in takfeer as this is the right of Allaah, (subhannahu wa ta’ala), and is a very grave matter to the extent that if you impute kufr on a person incorrectly, then the kufr may return on you; this applies to imputing kufr on the common Muslim as well as the rulers. The Prophet (sallallaahu ‘alayhi wa sallam) commanded the Muslim in the authentic hadith: “Say that which is good or stay silent.”

If this is for general matters, then what about takfeer? Then, by all means, it is necessary to refrain from indulging in this matter and leave it to the grand and reliable scholars of Islaam. They are the ones who can deduce the correct rulings vis-à-vis the kufr of a specific person. Similarly, this is not a matter for even the senior students of knowledge to take part in openly.

It seems nowadays that most people have nothing else to do but speak about the hukaam (the leaders) [1] and takfeer, day and night, in dreams and in awakness. If we claim to be on the path of the salaf (the righteous predecessors), then Muslims should not engage themselves in this matter. Regrettably, most common Muslims make analysis of the whole world political affairs and make judgments with ease and little fear of Allaah (subhannahu wa ta’ala). However, none of this is the business of the common Muslim. Their involvement in these matters can only aggravate situations and cause disunity. Some argue that, “Politics is from Islaam; Islaam and politics are the same.” They come through these doors. When you ask them about politics, you will find they read twelve newspapers, watch all the satellite news channels, and sit in countless circles, day and night, analyzing politics and so-called current affairs. This is what they consider as “politics”! At the very least, this is counterproductive and not beneficial for the person who will be responsible for every minute of his life, which he is required to fill with what is good and beneficial. The legislative policies in Islaam are the true “politics.” And this is not for the common Muslims to deal with, not to mention the “media” politics, filled with lies, counter-lies, endless analysis, deceptive statements, emotional speeches, etc. I ask Allaah (subhannahu wa ta’ala) to teach us all that which is beneficial and to save us from all that is evil. Aameen.

All Praise is due to Allaah, and may Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
Original material transcribed from understand-Islaam.net
By Br. Abu Abdullah Al-Amreeki.
10-5-1427 AH
June 7, 2006

[1] Please listen to the “The Inverted Priorities” talk on understand-islam.net

[Download the PDF]

The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh

Listen / Download Mp3 Here (Time 27:40)

All Praise is due to Allaah, and may the Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow their path until the Day of Resurrection. The title fitnah of Takfeer: The Trials and Tribulations associated with imputing kufr (disbelief) on Muslims (rulers or ruled), is one of the most dangerous fitan in our times.

This misleading thought has spread amongst many of the youth in the Muslim world, east and west, north and south. Many of these youths are greatly motivated by their emotions and their vigilant care concerning the deen. As such, they took many of that which they received from the followers of desires. These followers of desires have renewed the principles and thoughts of the early Khawaarij (dissidents) and have become an extension of them. This has led to declare takfeer on the Islamic societies at large and on all Muslim leaders, without exception. The consequences of this have been very terrible. Blood is being shed.

Definition of Kufr:

To better understand takfeer, it is necessary to first define kufr. Linguistically, the term kufr means, “covering and shielding.” If an object covers something, then that object kafarahu (covered and shielded it). Similarly, it is said that the farmer when he puts the seed in the ground and covers it with soil is a kafir from the linguistic aspect, since he covered the seed with dirt.

As for the Islamic meaning, sometimes the word kufr means the major kufr, which takes a person out of the fold of Islaam. Kufr could also refer to the lesser type, which does not take a person from the fold of Islaam, known as al-kufr al-asghar. Islamically, the kafir is called a kafir because he covered and shielded the favor of Allaah (subhannahu wa ta’ala). Therefore, the kafir did not recognize the favor of Allaah upon him and did not give thanks to Allaah. Rather, he denied the favor of Allaah.

Ahlus-Sunnah (adherents to the Sunnah) is on the medium course, with respect to all fundamental matters in Islaam. They are between the two extremes, the excessive ones who exceeded the limits and the negligent ones. Allaah described this in Noble Qur’an (in the translation of the meaning):

«Thus, we have made you a just nation» Surah al-Baqarah (2:143)

Similarly, regarding the matter of takfeer, Ahlus-Sunnah is on a medium course between extremism and negligence.

The kafir is of two types. The first type is al-kafir al-aslee (the orginal kafir). This includes all of those who are not Muslims including the Christians and the Jews. Anyone who doubts the kufr of al-kafir al-aslee is himself a kafir. The second type is the apostate who was born to two Muslim parents, who in the stage of adulthood rejected Islaam, either by speech or by action.

Views of Ahlus-Sunnah and the Different Sects Regarding Takfeer:

The people are divided into three categories regarding takfeer.

The first category is al- Khawaarij. They impute kufr on the Muslim due to major sins; with some have gone to the extent to impute kufr on the Muslim due to minor sins. Similarly, they impute kufr on any Muslim who does not believe the same as them. As such, they have made the blood and wealth of most Muslims permissible. This group has an extension in our time and exists in many parts of the Muslim world.

The second group is al-Murji’ah. They claim that eeman (faith) is not affected by any sinful act, even if the Muslim commits a major sin. They say all Muslims are believers, and nothing affects faith. Although the beliefs of al-Murji’ah comprise different positions, this is an overall summary of their views.

Ahlus-Sunnah are on a medium course between the two extremes. They don’t rush to impute kufr on the Muslim while not refraining from imputing kufr on him if the person commits that which Allaah and/or His Messenger declared to be kufr. However, they note, “The Muslim who may say or do that which is considered kufr should not have kufr imputed on him specifically until the evidence is established on him, with all the conditions of imputing kufr fulfilled and all the impediments removed.”

Important Matters Regarding Takfeer

First, before takfeer can be established, all conditions must be fulfilled and all impediments removed. From the conditions of making takfeer are: knowledge, choice, intent, deliberate action or saying of kufr, and its acceptance. This implies determining whether the person knows his action is kufr, and he has chosen it, without being compelled. Moreover, it must be shown that the person was deliberate in his action and is content with it. From the impediments of takfeer are: affirmation of an error, ignorance, compulsion, and misinterpretation. Ahlus-Sunnah checks into both the impediments and conditions before imputing kufr on a specific person.

The second important matter is that imputing kufr on someone is an extremely dangerous matter. No one should indulge in takfeer, except those who are firmly established in knowledge and fulfill certain criterion. This arises from the fact that takfeer is the right of Allaah and His Messenger (صلى الله عليه و سلم:sallallaahu ‘alayhi wa sallam). Therefore, it can only be established by those who are the inheritors of the Prophets, the ulama (scholars) who make clear the ruling of Allaah and His Messenger; they are the only ones qualified. Anyone else who involves himself in takfeer is on a dark path of transgression and claims for himself a special right with Allaah. Hence, it is not permissible to make takfeer on anyone expect the one whom Allaah and His Messenger declared to be as such. Due to the seriousness of takfeer and its limits as established by Allaah and His Messenger, Shaykhul Islaam Ibn Taymiyyah, rahimahullah, stated:

“That is why the people of knowledge and Sunnah did not resort to making takfeer on those who opposed them, even if the opponent makes takfeer on them. This is because the matter of kufr is a legal right established by shariah, and therefore, the person can not punish by the like, just like if someone who belies you and makes lies against you, you can not spread lies about him, or if someone fornicates with members of your family, you can not fornicate with members of his family. This is because fornication and lying are haraam (unlawful) being Allaah’s right. Similarly, takfeer is a right that belongs to Allaah. Hence we do not impute kufr except on whom Allaah and His Messenger declared as such.” [Ar-Rad ‘Alal Bakari, v. 3, p. 381].

The danger involved with takfeer is not limited to the transgression against the right of Allaah (subhaanahu wa ta’ala). The person who imputes kufr on the others also risks falling into that which he accused his brother with. This is in line with the hadith of the Prophet (sallallaahu ‘alayhi wa sallaam),

“Any person who calls his brother, ‘Ya Kafir (Oh Unbeliever), has in fact done an act through which this unbelief would return to one of them. If it were so as he asserted, then the kufr of the man was confirmed, but if it was untrue, it returns to him (the one who labeled it on his Muslim brother).” [Reported by Muslim and At- Tirmithi.]

Similarly, in another narration, the Prophet (صلى الله عليه و سلم) stated:

“If somebody accuses another of Fusuq (by calling him ‘Fasiq’ i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent.” [Bukhari].

The third important matter is that takfeer causes hate amongst people, especially amongst those who are referred to as kafir since no one likes to be labeled as a kafir. In fact, this can lead to fights and bloodshed, which will inflict evil on the individuals involved and the society at large.

Shaykhul Islaam Ibn Taymiyyah, rahimahullah, said:

“And it is not the right of anyone to impute kufr on anyone of the Muslims even if he errs and does wrong until evidence is established upon him and the matter is made clear to him. And the one whose Islaam is affirmed with certainty then it ceases not to exist with him due to doubt. Rather his (state) of Islaam comes to an end only after the establishment of the proof and the elimination of the unclarity.” [Majmoo’ al-Fataawa, v. 12, p. 501]

Takfeer Practiced in Our Times:

First, a type of takfeer practiced in our time is the unrestricted takfeer on the Muslim rulers who do not rule by the rule of Allaah. This generalization, without details, has led many of the young Muslims to conclude that it is permissible to rebel against these rulers by force. Consequently confrontations, bloodshed and other problems arising from this are still growing. Moreover, it is bringing chaos and instability to the Muslim world as it is evident to everyone.

Furthermore, this thought did not stop at the rulers but has been extended to the government employees, security forces, and others. It has also reached many imams of masajid (mosques), muadhineen (those who give adhan), and scholars. This arises from the pretext that these are all collaborators with the government.

This pretext has even been extended to the Muslim society at large. Those who do not hold to the belief of these groups are considered kafir. This is not an issue in a vacuum; this is real. As such, one is not surprised as to why they kill Muslims or bomb places where there are many Muslims.

It has reached the extent that these groups have called for the complete disassociation from their societies, thinking that all of the society is kafir so they can not stay with them. They even abandon their wives if they do not adhere to the same belief as the person holding the takfeer principle; similarly, if a wife holds this takfeer principle, they say it is incumbent upon her to leave her husband if he does not agree with that. Furthermore, they tell their followers not to make the congregation prayers in the mosques claiming these are not real mosques, and that the imams of these mosques are not Muslims since they were assigned by the government. This is happening in some Muslim countries.

Solution:

The solution to this problem is to spread the knowledge of the righteous predecessors, alilm ash-shari’ saheeh (the correct knowledge of Islaam). This comes from the knowledge taught by the reliable scholars and the books of the salaf. The young should return to the ulama to seek their advice instead of following these so-called thinkers and their takfeeri books. All of those who write advocating this methodology are not even known for being from the true ulama holding to the path of the salaf.

On the other hand, Muslim societies and governments should take the corrective approach of adhering to the shar’eeah. Once this is done for the sake of Allaah (subhaanahu wa ta’ala), then the promise of Allaah to bestow strength and steadfastness upon the ummah will surely be manifested.

Furthermore, there should always be a hand extended to our youth who may have influenced by takfeer. There should be useful discussions in this matter and a refuting of the views held by them based on evidences and proofs.

If there is anything we need to emphasize every now and then, whether regarding this matter or the understanding of Islaam as a whole, it is that people should be very serious about knowing Islaam from its two sources, the Qur’an and the way of the Rasool Allaah (Messenger of Allaah) in accordance with the understanding of the companions. This is the criteria of safety; this is the path that every Muslim should give his utmost effort to learn; this is the true safeguard mechanism for the individual and thus for the family and the society at large.

And Advice to the Youth:

Finally, we all know that emotions are real, and care for Islaam is a strong motivation to its adherents. The motivation by care, sincerity, and emotion if not guided by the following of the Prophet Muhammad (صلى الله عليه و سلم) in accordance with the way of the salaf, then it can turn into a blazing fire of destruction. Hence, a sincere advice is stressed again for all of our youth: seek knowledge from its reliable sources and from the ulama who are on the path of the companions.

May Allaah the most High guide us and our Muslim youth to be on the path of righteousness and wisdom, and may Allaah, the Most High, safe guide this ummah from the fitnah of takfeer.

The slave of Allaah, Saleh As-Saleh.
9/5/1427 AH
June 6, 2006
Transcribed from the site understand-islam.net by Br. Abu Abdullah al-Amreeki.

[Download the PDF]

http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=100

Blame Ourselves or Blame the Rulers – Imaam Ibnul Qayyim / Dr Saleh as Saleh

Listen / Download Mp3 Here (Time 10:04)
[audio https://salafiaudio.files.wordpress.com/2014/09/blame-on-us-or-blame-on-rulers-imaam-ibnul-qayyim-saleh-as-saleh.mp3]

Imaam Ibnul Qayyim (rahimahullaah) talked about what people think is the fitnah of “our times”, i.e. meaning his own times, but this applies just as well to the contemporary fitnah of our own times. About the ways of Allaah (Azza wa Jal) in this creation vis-a-vis the rulers and the ruled, he said :

“And contemplate Allaah’s (Azza wa Jal) Wisdom when He made people of authority, making them a reflection of the ruled. It is as if the deeds of the ruled appear in the form and deeds of their rulers :

if the ruled are upright, then their rulers will be upright

if the ruled incline away from uprightness, then their rulers will do the same to them

if the ruled transgress and oppress, then their rulers will do the same to them

if there appears deception and plotting from the ruled, then it will be the same from their rulers

if the ruled take away the rights of the people and become miser as to the rights of others, then their rulers will do the same to them and deprive them of their rights

if the ruled take away from the oppressed /weak among them that which they deserve not to take in their transactions with them, then their rulers will do that towards the ruled’s wealth and take what they deserve not, and impose on the ruled taxes and assignments

and whenever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take it by force

so the actions of the ruled appear in the actions of the rulers and it is not in the Divine Wisdom that Allaah (Azza wa Jal) assigns authority over the wicked and evils ones, EXCEPT to the ones who are of their own kind

Since the first generation was of the best generation and of the most righteous, … so were their leaders righteous

It is not befitting Allaah’s Wisdom that in “our times” (Ibnul Qayyim’s times) that those assigned to authority over us be the like of Muawwiya and ‘Umar bin ‘Abdul ‘Aziz, not to mention Abu Bakr and ‘Umar. The leaders of those before us were in accordance with their own conditions and ranks. Our leaders are in accordance with our own condition and rank. In both cases, this is entailed by the Wisdom of Allaah (Azza wa Jal).”

Such is the conclusion of Imaam Ibnul Qayyim (rahimahullah) concerning his times, i.e. the 8th century A.H., so what do you think about our own times?

The Wisdom of Allaah (Azza wa Jal) pertains to His Attributes. He puts things in accordance with His Hikmah and puts them in their proper places with what fits. The Wisdom of Allaah (Azza wa Jal) has a noble and most perfect objective.

As for those who hasten in making these roads for “deliverance” and see getting rid of the rulers as the solution to their problems, they confuse symptoms and disease.

The rulers are seen as being the causes when in reality they are only the symptoms. The true illness is within the ruled. Therefore, all endeavors towards finding a solution should focus on the ruled themselves.

The deeds of the ruled are reflected in the deeds of the people having authority over them. When the people are not ready and are away from the deen of Allaah, who would you expect them to deserve as rulers?

Contemplate this very carefully!

Dr Saleh As-Saleh(rahimahullaah)

Posted from : http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=110

al-Bay’aa wal Hizbiyyah (Allegiance and Partisanship) – Dr Saleh as Saleh

بسم الله الرحمن الرحيم

All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

The subject of this lecture is, “al-Bay’aa wa Hizbiyyah” (Allegiance and Partisanship).

al-Bay’aa (Allegiance):

Islam brought forth the obligation to give bay’aa (allegiance), and the Prophet (: sallallaahu ‘alayhi wa sallam) commanded it. The allegiance was originally given to him, then the leaders after him and then the khulafah (caliphs) afterwards. In our time, many deviated; making bay’aa to anyone they chose from those who set themselves up as leaders of Muslim groups. Due to the large number of groups, al-bay’aa has multiplied and varied, becoming even numerous. This has led to disputes, with each group claiming to be on the truth and that their leader deserves the legal bay’aa (allegiance).

Definition of al-Bay’aa:

Linguistically, al-bay’aa means to reach an agreement with respect to matters of trade or on obedience and following (i.e., a covenant).

As for the Islamic meaning (al-istilah), albay’aa means the covenant on obedience. It is as if the one who pledges allegiance gives the covenant to his ameer (leader), assigning him the ability to conclude matters concerning himself and the Muslims at large; this ameer can not be disputed with in any way. Similarly, the Muslim agrees to obey the ameer in what he assigns from certain tasks, whether it is in times of ease or difficulty, in that which he likes, and that which he dislikes.

When the people of the past used to give albay’aa to the leaders and give him the covenant, they would put their hands in his hand affirming the ‘ahd, confirming the promise of allegiance in a manner similar to the way people shake hands after reaching an agreement while selling and buying.

Definition of Hizbiyyah (Partisanship):

From the linguistic aspect, al-hizb means a group of people; the plural of hizb is ahzab (parties). The hizb of a man are his followers and his soldiers, who are holding to the same view as him. If a group of people’s hearts and deeds are in agreement, then they constitute a hizb, even though they may not physically meet. In addition, a hizb, linguistically, is a kind of people whose desires are the same.

The Islamic or legal meaning (i.e., in Islamic terminology) of hizb is not totally blameworthy nor is it entirely praiseworthy. It is blamed or praised in accordance with its intended use. For instance, Allah says in the Qur’an (in the translation of the meaning):

« Shaytan has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaytan. Verily, it is the party of Shaytan (hizbushaytan) that will be the losers! » [Surah al-Mujadilah (58:19)]

Clearly, this is an example that is blameworthy. Similarly, in the same surah (chapter) of the Qur’an, Allah says (in the translation of the meaning):

«They are the Party of Allah (hizbaAllahi). Verily, it is the Party of Allah that will be the successful. » [Surah al-Mujadilah (58:22)]

Therefore, in one context, it was blameworthy when the hizb was associated with Shaytan, and in another instance, it was praiseworthy when it was the party of Allah, concerning the believers.1 Certainly, if the hizb comprises the people of wickedness, desires, misguidance and disbelief, then all of that is blameworthy.

Dangers of Hizbiyyah:

Everyone who examines the Islamic history finds that tahazub (bigotry) to opinions, madhahib (schools of thought), and innovations splits the Muslim ummah and takes away from its unity. That is why the textual proofs are replete with calls for unity and keeping from all means that leads to splitting.

The Ruling concerning al-Bay’aa

Many textual proofs came to confirm the command of pledging allegiance and to warn against abandoning it and the consequences of that. Allah says (in the translation of the meanings):

If any group would carry such a name, then it must not have convictions and practices that oppose Tawheed, like invoking other than Allah, and worshipping graves etc. This is shirk. So Muslims should not be deceived by emotional and (or) politically misleading practices.

« Indeed, Allah was pleased with the believers when they gave their Bay’aa (pledge) to you (O Muhammad ) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquility) upon them, and He rewarded them with a near victory. » [Surah al-Fath (48:18)]

Also, Allah says in the same surah:

«Verily, those who give Bay’aa (pledge) to you (O Muhammad ) they are giving Bay’aa (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward. » [Surah al-Fath (48:10)].

The Sunnah also emphasized al-bay’aa, calling for the believer to give allegiance and stating that whoever dies without having pledged allegiance to the Muslim ruler dies in the state of the pre-Islamic era. This refers to giving the pledge to the general Muslim imam who most people give the pledge to in his time or in his country, in the absence of the general Muslim khilaafah. This is the obligated pledge incumbent on every Muslim, and it is forbidden to abandon or dissent in terms of obedience on this pledge, whether in times of ease or difficulty, in that which he likes and that which he dislikes. This applies as long as the leader does not command sins, in which case, he can not be obeyed but rather is to be obeyed in other issues.

Not obeying the ruler on sins which he may command, does not necessitate rebellion against him, as many of the youth understand. When we talk about this imam, whether he was set up by influential people in the country or assigned by his predecessor or even to the degree that he took leadership by force, it is forbidden to rebel against him as long as he does not commit clear, plain kufr and until the conditions of rebellion to remove him are fulfilled. First, his kufr must be clear and can not tolerate any misinterpretation, requiring an unambiguous proof from Allah and (or) the Messenger () that his case (saying and/or action) is truly kufr. Moreover, there must be the ability to change him and that this change will not lead to a greater evil. When all these conditions are met, and it is obvious how difficult this is, only then can he may be removed; otherwise the Muslims are told to be patiently persevering until these conditions are fulfilled.

The Illegal Bay’aa:

In our time, numerous deviations have occurred with respect to illegal pledges, not condoned by shariah. This has had a negative impact on Muslim society at large. The following are some instances of deviant pledges.

The first example is that of the Sufis to their elders or their shaykhs. You find the Sufi mystic making an “eternal” pledge to his shaykh, such that he can never leave that shaykh’s way. Such a pledge has no basis in shariah; rather, it is without a doubt futile. Some mystic Sufis give the pledge by shaking hands between men and women. They say they will continue to be that shaykh’s students and adepts, no matter what that shaykh says. To that end, they even take the pledge to share their wealth and money with him. In fact, the shaykh can take a tax levee from them. These are criminal acts and mischief that have no basis in shariah and Islam.

From the second type of deviant pledges is that of group members to their group leaders; this is becoming widespread in many countries. Everyday you find these groups splitting, forming subgroups and sub leaders. In these groups, the leaders request from the members to make a full pledge, as if it were the legal pledge to the Muslim general leader or imam.

These groups vary with respect to the covenants they take. Some say that anyone who abandons giving the pledge of allegiance to the leader of their group is a kaafir (disbeliever). Others maintain that giving the pledge is fardh (obligatory) and that anyone who does not give it is sinful. As such, they assign an ameer for their group as a means to lift the sin from them. This kind of pledge is futile, baseless, and not found in shariah. Anyone who claims it is obligatory to give a pledge of allegiance to a leader of a group is certainly in error.

Consequences of the Illegal Bay’aa: The consequences of the illegal bay’aa are many.

Firstly, we now have more than one pledge at the same time and in the same country because each group thinks that the correct bay’aa is for their ameer.

Secondly, these bay’aa lead to enmity, conflict, and hatred between these groups. In turn, they compete with each other to acquire larger and larger numbers for their groups.

Thirdly, it has spread misconceptions regarding takfeer because some of these groups believe that the one who does not give the pledge is a kaafir and feels that their ameer is the only ameer. Therefore, they make takfeer on anyone who does not give the pledge to that ameer.

Fourthly, it has led to the spilling of the inviolable blood. In some Muslim countries, a member of a particular group may be killed if he decides to leave that group. Likewise, a leader of a group may kill a competitor or those who oppose his leadership. This is real, and not fictional, occurring in many places.

Fifthly, this has led and still leads to confrontations between these groups and the government. The consequences of that are terrible, including rebellion, bloodshed, harshness, takfeer, and evil on top of evil. It has reached the degree that some of these groups have adopted what they call “revolutionary concepts,” when even the term “revolution” has nothing to do with Islam.

Conclusion:

The consequences of these illegal ahzab (parties) who demand bay’aa are great. They have corrupted the souls and thoughts of many Muslim youths around the world. We refer the matter to Allah, the Most High. We ask Him to save us from falling into this mischief and to protect the ummah (Islamic nation) from such disputes.

There is no Power or Might except with Allah. May the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Saleh As-Saleh,  18-5-1427, June 15, 2006

Acknowledgment: This work originally appeared on http://www.understand-islam.net in audio form. It was based upon an article by sh. Muhammad al-Khamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, and then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahumu Allaahu Khairan.

Posted fromhttp://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=184

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al-Bay’aa wal Hizbiyyah (Allegiance and Partisanship) – Dr Saleh as Saleh [PDF]

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Wisdoms of Mans Existence on Earth – Dr. Saleh as Saleh [Audio|En] – Transcribed

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Part 02 – Listen / Download (Time 44:35)

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  • Part 1 –

Alhamdulillah – all praise is due to Allah Who made the path to Him easy for those who really believed, the One Who made the path of guidance leading to His pleasure and He made the sign of following the Messenger صلى الله عليه وسلم as evidence. And alhamdulillah for His Decrees, the Universal and the Legislative ones. Alhamdulillah – for He deserves all the Praise. Wa ash-hadu al-laa ilaha ilAllah – and I bear witness that no god deserves worship except Allah, the True God, without a partner or an associate. And I bear witness that Muhammad ‘abduhu, al-Mustafa, (is) His chosen slave and Messenger and Prophet, the truthful one, who is inspired and sent as a mercy to mankind, an evidence against all those who rebel.

Allah subhana wa ta’aala, when He got Adam down to earth, He sent him down by a Decree, manifesting His perfect Attributes and Actions, so that Adam returns to his earlier, best conditions. He wanted, subhanahu wa ta’aala, to make Adam and his offspring taste from the toils of this life, and its worries and concerns, that which will make him magnify and make them magnify the value of entering the Abode of Bliss again, because the opposite is manifested by its opposite, and if they were to be raised in the Abode of Bliss, they wouldn’t have estimated its proper value.

He also, subhana wa ta’aala, wanted to command them and to test them and to try them, and Paradise is not the Abode for checking legal responsibility, so He sent them down to Earth. And in return, He compensated for that with the best of rewards, which would not have been possible to attain without His Commands and Legislations. And He subhanahu wa ta’aala wanted to make from them Prophets and Messengers and friends and martyrs, loving them and they love Him. So He left a free encounter between them and between His enemies, and tried them through that. And when they preferred that which leads to their Creator, and exerted themselves and their wealth in His Pleasure and in that which He loves, they attained from His Love and from His Pleasure and Nearness to Him, that which would not be possible to attain without all of this happening – sending them for the place of trials and checking.

He, subhana wa ta’aala, is qualified with the best Names: the Oft-Forgiving, the Most Merciful, the Oft-Pardoning, the Clement One, the One Who lifts in honor, and the One Who humiliates to disgrace, the One Who gives life and causes death, and it is  inevitable that the manifestations of these Names occur, and thus, His Hikmah, His Wisdom was to send Adam down and his offspring in an abode, manifesting upon them that, which is entailed by His Beautiful Names: forgiving whomever He wishes, having Mercy upon whomever He wishes, lifting in honor whomever He wishes, disgracing in humiliation whomever He wishes, lifting in might whomever He wishes, and avenging from whomever He wishes, giving and taking – all in accordance with His Wisdom, Knowledge and Justice.

He subhanahu wa ta’aala, is al-Malik, the King, and the King, He is the One Who commands and prohibits, the One Who commands and forbids, the One Who gives reward and the One Who punishes, the One Who honors and the One Who humiliates, so His Kingship entailed that Adam and his offspring be in an abode, upon them manifested the rulings of the King; then He takes them to an Abode, perfecting what His Decrees entail. He subhana wa ta’aala sent them , to an abode in which their belief in the Unseen is the beneficial belief, whereas the belief in the witnessed, it is such that everyone will believe on the Day of Resurrection, when, at that time, no soul will be availed except if it believed in the Unseen. So if they were created in the Abode of Bliss, they wouldn’t have attained the rank of believing in the Unseen, and the enjoyment and the honor cannot be attained without the belief in this Unseen. As a consequence of their belief in the Unseen, they will be in the Abode of enjoyment and honor.

And Allah subhana wa ta’aala created Adam from a hold: He held a Hand-full from all earth, and the earth has the good and wicked, the easy and difficult, the honorable and the wretched and the mean. The Prophet صلى الله عليه وسلم said, ‘Allah created Adam from a hold of a Hand-full from all earth, and so the children of Adam came like the earth. From them is the white and the black and the red and the yellow, and between them, and the easy and the difficult, and the wicked and the good.’ And this hadith is of authentic narration. So He knew subhana wa ta’aala, that in the loins of Adam, there are those who are not fit to be in His Abode, so He brought them down to an abode to extract from them the good and the wicked from their loins, then He distinguished them separately in two Abodes, making the good the ones deserving His Nearness in His Abode of Paradise, and as to the wicked to be the inhabitants of the Abode fitting the evil and wicked ones. That’s why Allah said, ‘In order that Allah may distinguish the wicked disbelievers from the good believers and put the wicked, one on another, heap them together and cast them into Hell; those, it is they who are the losers.’ And when He subhana wa ta’aala knew that amongst his offspring, Adam’s offspring, there are those who are not fit for Allah’s Closeness and Nearness, He threw them down to an abode from which He extracted those and (will) send them to the abode that fits them. Perfect Wisdom and penetrating Will, and this is the Taqdeer of al-Aziz al-Aleem, this is the Decree of the All-Mighty, the All-Knowing.

And when He said to His angels – ‘And remember when your Lord said to the angels: ‘Verily I am going to place mankind, generations after generations, on earth’, they said, ‘Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks?’, He answered them, ‘I know that which you don’t know.’ Then He made His Knowledge manifested to His slaves and to His angels, in that which He made, on earth, from the special of His creation and His Messengers and His Prophets and His friends, and from those who draw near(ness) to Him, exerting themselves and their lives for His Love and for His Pleasure and content, while struggling against their lusts and their desires, leaving that which is beloved to them in order to draw nearer to Him, abandoning their lusts for His Pleasure, exerting their blood and themselves in His love and praising Him day and night, worshiping Him while facing the impediments of desire and lusts, and the self and the enemy, while you, the angels, worship Me without any impediment opposing you, and without any lust overwhelming you, and without an enemy facing you; your worship of Me is just like your breath. Furthermore, I want to make manifest that which is hidden from you in relation to My enemy and his war against Me and his arrogance, taking the path against My Pleasure. This and that were hidden in the father of mankind and the father of Jinn. So He brought them both down, making manifest that Knowledge which was known only to Him subhanahu wa ta’aala, and making manifest His Wisdom, and His Decree was perfected and executed, and then it became clear to the angels, that Knowledge which Allah kept from them and which they knew not.

And since He subhana wa ta’aala loves the patient ones, and loves the good-doers, and those who fight in His Cause in ranks solidified, and those who turn to Him in repentance, and those who purify themselves in His Pleasure, and those who love gratitude – and His Love is the utmost of honor – then accordingly, His Hikmah, His Wisdom, is to put Adam and his offspring in an abode to bring forth these qualities, through which they can attain the highest of His honors from His Love. And thus, their sending down to the earth is from the greatest favors upon them. ‘But Allah choses for His Mercy whom He wills, and Allah is the Owner of great Bounty.

And He subhanahu wa ta’aala wanted to have from Adam’s offspring an offspring who will receive His Help and Love and they love Him. His Love of them is their greatest objective and perfection, and this would not be manifest except by agreeing to His Pleasure and following His Command, and relinquishing the wills of the self and its desires, so He brought them down to an abode, commanding them therein and forbidding them from what He forbade them, so they carried on His Commands and kept away from His Prohibitions, attaining through that their love of Him, so He gave them His Love. And this is from His Perfect Wisdom and Perfect Mercy.

He subhana wa ta’aala, when He created His creation in states and conditions and many forms, part of His Decree is that He made Adam and his offspring excel over many of His creation; He made their ‘ubudiyyah to Him, their slavery in worship of Him, the best of their ranks. It is affirmed that Allah subhana wa ta’aala sent Jibril to the Prophet صلى الله عليه وسلم , giving him the choice to choose between to be a king-Prophet, or a slave-Prophet. He looked at Jibril as if consulting him. Jibril indicated to him, ‘Be humble’, so he said, ‘Rather I choose to be a slave-Prophet.’ And this hadith is reported by Ahmad and others and its chain is sahih, is correct. And Allah mentioned him, the Prophet صلى الله عليه وسلم , as a slave in the highest mentioning of ranks, in the rank of ‘Isra, of Ascension to Heaven; He called him a slave worshiper, and in the rank of da’wah and in the rank of challenges, He called him ‘abd, slave. In the rank of Isra’, He subhana wa ta’aala described him and mentioned him, ‘Glorified be He (Allah) Who took His slave, Muhammad…‘ – He didn’t say, His Messenger Muhammad, He didn’t say His Prophet Muhammad – ‘for a journey by night from the Sacred Mosque’, the Sacred Haram, ‘to the farthest mosque’ in Jerusalem, in al-Quds, denoting that he attained this rank of ‘ubudiyyah, of slavery to Allah, and this is at the highest and most perfect station a person can reach.

And in the station of da’wah, in Surah al-Jinn, ‘(It has been revealed to me that) When the slave of Allah (Muhammad صلى الله عليه وسلم )‘ – He didn’t call him His Messenger, He didn’t call him His Prophet here –  ‘stood up invoking (his Lord Allah) in prayer to Him they (the Jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation).‘ At this da’wah station, He called him, the slave.

And in the station of challenge also He called him a slave, as in Surah al-Baqarah 2:23, ‘And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur’an) to Our slave (Muhammad صلى الله عليه وسلم), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.’ A station of challenge. And in the sahihain, al-Bukhari and Muslim, in the hadith of intercession and when the Prophets direct people to go to whom? To go to the Prophet صلى الله عليه وسلم; listen to Jesus peace be upon him, to ‘Isa ‘alayhi salaam, saying to them, ‘Go to Muhammad, a slave whom Allah subhana wa ta’aala forgave him his past and future sins’, indicating that he صلى الله عليه وسلم attained this greatest and most perfect station, and this is the station of ‘ubudiyyah to Allah, slavery to Allah.

And if this ‘ubudiyyah to Allah has this level, then His Wisdom entailed that Allah made Adam and his offspring reside in an abode to work for this rank through their obedience to Him and through drawing nearer to Him in that which He loves and abandoning and relinquishing their familiarities, what they prefer, for His Sake, and this therefore, is from His perfect Bounty and Favor upon them.

He subhana wa ta’aala wanted His slaves, whom He bestowed upon them from His Bounty, wanted them to appreciate the Bounty so that they become more loving of Him and more perfect in their gratitude, and more in their enjoyment of what He gave them, so He subhana wa ta’aala made them see what He does to His enemies and what He prepared for them of punishments and all sorts of painful torments. This would not have been, without having them on earth and testing and trialing them, giving success to whom He wishes, as Mercy and Favor from Him, and humiliation to whom He wishes, entailed by His Wisdom and Justice, and He is All-knowing and All-Wise. Each of them received what they received because to him – either one – is the proper place: one receiving the Mercy and the Bounty and fitting for it, and the other not fit for that, and therefore dealt with His Justice. And there is no doubt when the believer sees his enemy and the enemy of the One he loves, and Who is most beloved to him, Allah, seeing him going through the punishments, while he is enjoying the Mercy and the Bliss of Allah, then his pleasure increases and his enjoyment intensifies. And the Favors will be perfected.

And He subhana wa ta’aala created us – created them to worship Him, this is the objective sought: Allah says what means, ‘I have created Jinn and mankind for the sole purpose of worshiping Me Alone,’ and it is known the perfected ‘ubudiyyah requested from the creation would not occur in the Abode of Bliss and other living, rather it occurs in the abode of trials and tests. As to the Abode of Bliss, that’s an Abode of enjoyment and favors, it is not an Abode for testing and trials and legal checking of responsibility. So it is from the Favor of Allah upon Adam and his offspring that He made them examine and see what their enemy did to them and to their father, so they are to be prepared and take guard. And if it is said, ‘It would have been possible that He may not try them with their enemy’, then it is to be said, ‘It preceded that Allah subhana wa ta’aala created Adam and his offspring in a form which entails their mixing with the enemy and to be tried by him, and if He would have wished, He would have created them like the angels: intellect without desire. So in this case, the enemy would not have a way to them. But had they been created on this nature, there would have been creation other than the creation of the children of Adam. The children of Adam had been formulated on intellect and desire, and that’s why they have to face the enemy.’

And since man’s happiness is in Allah’s Love, and since the true love can be attained when the beloved is given precedence and preference over everything else from the desires of the self, and since this requires hardship in obedience and to attain His Pleasure, in this way, the love really settles and its affirmation becomes known through such struggles. As such then, His Hikmah, His Wisdom, Allah’s Wisdom entailed bringing them to this abode which is engulfed with desires and what the self loves, in order for them to attain His Love and giving Him preference and precedence over everything else. And that’s why they can bear the difficulties and (have) patience against temptations and misguidance. Through that, the authority of love intensifies and its tree in the heart grows and its fruits on the limbs sprout, because the true love is the one which is affirmed despite the impediments, and the other love which is conditional upon pleasure, good health, is not affirmed when it is faced by impediments and oppositions, because the thing which is dependent upon a conditional thing, will not exist when the condition is not existing. And anyone who loves you for a certain objective, he will turn away from you when his objective is over. And there is a difference between the one who worships Allah in all of his conditions, happiness, prosperity, distress, adversity, testing and trials, from the one who worships Him only in conditions of prosperity and happiness.

And since to Allah belongs all the perfect Praise, then, the manifestation of the causes which He is to (be) praise(d) for them, this is entailed by the fact that He is the Praised One, and that it is binding to His Praise. How is that? Because the causes are of two types: a bounty and a justice, and He is praised in all of that. Therefore, it is inevitable that the causes of justice be manifested so that the perfect Praise is attained, which He deserves. In the same manner, that He subhana wa ta’aala is praised for His Favors and Bounties and Rewards, He is praised for His Justice and Avenge and Punishment, because all of that originates from His Might and Wisdom. And that’s why He subhana wa ta’aala pointed to this so many times, as in Surah ash-Shu’ara, where He mentions at the end of each story from the stories of the Messengers and their nations, He mentions the following verse, in (Chapter) 26, meaning, ‘Verily! In this’ – what happened to the Messengers in their confrontation with their nations and the punishment that came to their nations when they rejected – ‘is indeed a sign (or a proof), yet most of them are not believers. And verily, your Lord! He is truly the All-Mighty, the Most Merciful.’ So here, He tells us that this is coming from His Might, which comprises His Perfect Ability, and from His Wisdom, which comprises His Perfect Knowledge and putting things in their fitting places. So, He put His Favor and safety to His Messengers and their followers, and put His Anger and Revenge and destruction on their enemies, each in its proper place, because of His two Attributes: ‘Izza wa Hikmah – Might and Wisdom. And that’s why He subhana wa ta’aala, after He tells us about His Decree between the people of happiness and people of wretchedness and the destiny of each of them to their respective abodes, which do not fit except them, and which his wisdom cannot entail except that, He said, (in Chapter) 39:75, which means, ‘And you will see the angels surrounding the Throne, exalting [Allah] with praise of their Lord. And it will be judged between them in truth, and it will be said, “[All] praise to Allah, Lord of the worlds, the Lord of all that exists.”’

On this one we stop, and we continue this subject inshaaAllah tomorrow, and this is based on Imam Ibn Qayyim’s rahimahullah discussions on the Wisdoms of Allah subhana wa ta’aala and His creation, and this is from his book – based upon such discussion which he had in his book, ‘Miftahu Daarus-Sa’aadah’ – ‘The Key to the Door of Happiness’.

We ask Allah subhanahu wa ta’aala to have mercy on Imam Ibn Qayyim rahimahullah and to make us from the people of the Abode of Happiness, al-Jannah.

Wa salAllahu ‘ala Muhammadin  wa ‘ala aalihi wa sahbihi wa sallam. [end of part 1]

 

  • Part 2 –

Bismillahir-rahmanir-rahim. All praise is due to Allah, the Most High, the Originator and Creator of the heavens and the earth. He decrees what He wills, and He does what He wills. He subhanahu wa ta’aala brought Adam to earth, put him and his offspring in an abode, commanding them and forbidding them, in order to bring forth from them those that He loves and they love Him. His Love of them is their utmost objective for perfection and the most of nobility they can attain, and such objectives, noble and high, cannot be achieved except in complying with what pleases Allah and following His Decrees and Commands, and abandoning the self and its lusts. His Wisdom subhanahu wa ta’aala made them excel over eachother in order those upon whom He bestowed the Mercy give gratitude to Him and for them to know that they were given this favor and this honor, and were they all to be equal in the favor and safety, then no one having favor would really estimate its value and would not exert at all thanks as it should be exerted, because he would see of the others the same as his condition, all equal in favorability. But from the main causes for extracting the shukr, the gratitude, is, that those who receive Allah’s na’mah and favor, sees his condition in an opposite condition to others, not forgetting that there is nothing that Allah loves most from the slaves more than his humility and humbleness and submissiveness before His Hands subhana wa ta’aala, and poverty to Him, and this is not achievable in the abode of endless Bliss, where there is perfect Bliss and there is no accountability and no legal responsibility. The causes that will bring forth the humility and humbleness from man to Allah, for them to be in the Abode of endless Bliss, is not perceivable, because this would be mixing together two opposites. And that’s why they are here, in order to bring it forth here on earth, and to prove themselves.

And He subhana wa ta’aala, to Him belongs the Commandment and Creation, and the Commandment is His Legal Ways with which He sends His Messengers and brought down His Books, and the Jannah is not Daarut-takleef, an abode for legal checking of responsibility. It is an Abode of Na’eem, Pleasure and Bliss. So, His Hikmah, subhana wa ta’aala, His Wisdom, entails extracting Adam and his offspring to this abode here, upon them, the rulings and the decrees to be applicable, in order to manifest from them what is entailed by His Commands. Since we know that His Action subhana wa ta’aala is from what is entailed by His Perfect Names and Attributes, similarly, His Amr and Sharra’, His Command and His Legal Ways and what they produce from reward and punishment, all of this is from what is entailed by His Names and Attributes. And Allah directed to this meaning in many parts of His Book; listen to what He said in Surah al-Qiyaamah verse 36, (which means), ‘Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?‘ – functionless, without being commanded nor forbidden, nor to be punished or rewarded. And, you know, this is obviously in opposition to the perfection of Allah’s Wisdom and His Ruboobiyyah, His Lordship, and His Might, wa ‘Izzati. And His Wisdom does not fit to have such a neglected creation. And that’s why He subhana wa ta’aala, in this Statement, look at it carefully: ‘Does man think that he will be left neglected?‘ – this is denunciation for anyone who claims this to be the case. Similarly, when He said in Surah al-Mu’minoon 23 verse 115, (which means), ‘Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?‘ It’s not befitting His Wisdom. Next verse: ‘So Exalted be Allah, the True King, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!’ He glorifies Himself, declared it above any imperfection in this respect, because this is in opposition to what is entailed by His Names and Attributes, subhana wa ta’aala. Many are the verses like this in the Qur’an.

Add to this the fact that Allah subhana wa ta’aala loves from His slaves many things to be done, but these cannot be done without the causes that lead to them, and then cannot be done except in this Daar, in this abode of tests and trials. For He subhana wa ta’aala loves the patient and the persevering, and He loves those who give gratitude, and He loves those who fight in His Way, and He loves those who often repent, and loves those who are pure and purify, and there is no doubt that the manifestation of these beloved things, without their causes, is not perceivable. Impossible! And Allah subhana wa ta’aala loves taubah from His slaves, and He is so pleased with it. Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized but he has his riding animal carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding animal gone. He starts looking for it and suffers from severe heat and thirst or what Allah wished him to suffer from. He then says, ‘I will go back to my place.’ He returns and sleeps again and then, getting up, he raises his head to find his riding animal beside him, as in Sahih al-Bukhari, Vol 8, 320. What is meant here is that this Pleasure of Allah is in response to the taubah from the slave, to the repentance from the slave, and therefore repentance and sin are inter-related and they are causes which draws the Pleasure of Allah. Because it is impossible for what is entailed to occur without that which entails it. So this Pleasure is due to the taubah, which is related to the sin, and it is impossible for this to occur in the Abode of Bliss, because there is no sin in the Abode of Bliss. And since this Pleasure to Allah is so beloved than its non-existence, then His Love necessitated to create its causes, which would lead to it, and which are beloved to Him. And that’s why man is in this abode of trials and tests and sins and repentance, with all these causes that would lead to that which is beloved to Allah and therefore for His Pleasure.

Furthermore, Allah made Paradise an Abode of Reward, and divided it into ranks, people dwelling in different ranks according to their deeds. And on this condition Allah created it, because of the Wisdom entailed by His Names and Attributes. Paradise are levels on top of levels, and between each two levels is as that which is between the heavens and the earth, as came in the hadith reported by al-Bukhari, from the Prophet صلى الله عليه وسلم, ‘Paradise is 100 levels, between each two levels is that which is between the heavens and the earth (from a distance).’ And the Wisdom of Allah subhana wa ta’aala necessitates the habitation of these levels, and that it will be established, and differences between levels of people in these different ranks in accordance with their deeds, as therefore entailed by His Wisdom subhana wa ta’aala. And it is, as more than one of the Righteous Predecessors has mentioned, they are saved from the Fire of Hell by the Forgiveness and Pardoning of Allah, and they will enter Paradise by His Favor and Bounty and Forgiveness, and they will be divided into the ranks and levels and abodes within Paradise in accordance with their deeds. So the entrance and admittance to the Paradise originally is by the Bounty and Favor and Forgiveness of Allah and His Mercy, and this is what explains the hadith of the Prophet صلى الله عليه وسلم, ‘None of you will enter Paradise by his deeds.‘ They said, ‘Nor even you, O Messenger of Allah?’ he said, ‘Even me.’ What he intended here صلى الله عليه وسلم, is the forbiddance to or negating the origin of admittance, and this is related to the Mercy and Bounty of Allah and His Forgiveness; and what is negated is the kind of trade, i.e. our works for Jannah. Because there is no comparison between man’s righteous deeds, even though they are beloved to Allah, and what Allah gives him from the Favors. Our deeds cannot stand to equate the Favors of Allah subhana wa ta’aala in no way. In fact, they will fall short in comparison with the least of His Favors upon us. And had it not (been) therefore for the Mercy of Allah upon His slaves, He wouldn’t have admitted them to Paradise. Because the deeds of man, even if they are so much, they on their own are not or do not necessitate the entrance to Paradise. What is intended therefore, is that His Wisdom, subhana wa ta’aala, necessitated the creation of Paradise on different levels, and to populate them with Adam and his offspring, in these levels, in accordance with their deeds, and this by itself entailed sending them to this abode of action and striving, where they are going to be different in terms of their deeds.

He created Adam and his offspring generations after generations, as Allah spoke about this in Surah al-Baqarah, Chapter 2 verse 30, (which means), ‘And (remember) when your Lord said to the angels: “Verily, I am going to place (mankind) generations after generations on earth.’ And as He subhana wa ta’aala said also in Surah al-An’am 165, (which means), ‘And it is He Who has made you generations coming after generations, replacing each other on the earth.’ And Allah said in Surah al-A’raf, Chapter 7 :129, (which means), ‘It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act?‘ So Allah intended to remove Adam and his offspring from this succession on earth to inherit him the Abode of Bliss, and He subhana wa ta’aala knew  in His Foreknowledge that Adam and his offspring are weak and that they may hasten to that which is minimal and prefer it for that of the long-run in the Hereafter. Allah He knew, He created him, He knew his nature, so His Wisdom, subhana wa ta’aala, entailed admitting him to Paradise in the first place to recognize and to see its Bliss which he saw it really, in order what? In order what? So that he yearned to it, he longs to it and becomes more keen to return to it and becomes more intense in seeking it. Because loving something, requesting it, yearning, longing to it, is entailed by its examination, is entailed by examining it. Once it’s examined, once it is seen, then the attachment, the longing. So anyone who examines that which is good and sweet, he will be motivated intensely to attain, for when the self tastes, it longs to the thing. And that’s why, when the slave tastes the sweetness of iman, of faith, and it intermingles with his heart, it becomes established, and nothing will affect it. In Sahih Bukhari and Muslim, from the hadith of Abu Hurairah, illustrating this point, ‘Allah asks the angels, saying to them, ‘What are my slaves asking Me?’ The angels respond, ‘They ask You Paradise.’ ‘Did they see it?’ They say, ‘No.’ He says, ‘How about if they saw it?’ ‘Had they seen it, they would be more intensely requesting it and seeking it.’ So His Wisdom subhana wa ta’aala necessitated that He showed their father Paradise and made him dwell in it. Then He related to his offspring, his, Adam’s story therein, so they all became as if they saw it with their father. And those who had been created for it, responded and hastened to it, not looking for the early gains in this life, rather, they prepare themselves for it and looked at it that it was taken away from him by his enemy: shaytan. And therefore he looks at it as his first Abode, longing for it, always yearning to it, to his Abode, to his first home. And he rahimahullah put the following poem, illustrating this point:

‘And come for the Jannaat of bliss,
it is your first home and therein is your camps,
but we are the captives of the enemy,
so do you see we return to our homes and be saved.’

So the secrets of all these angles is that Allah subhana wa ta’aala in His Fore-decree and in His Wisdom, is that the sought objectives cannot be attained without it’s causes, causes which Allah made them means to attain these goals, and from these goals is the highest in bliss and most magnificent in bliss, and therefore it cannot be attained except in causes which He had set leading to it. And imagine the lower objective that we encounter, if they cannot be attained except by their respective causes, though weak and disconnected many times, like gaining the food, looking for food, looking for drink, looking for clothing, looking to have children, wealth, prestige, in this life; so how it could be under your delusion that the attainment of the most highest objectives and the most noble, would be without causes leading to it, and that these causes cannot be except in this life, in this abode of striving and cultivation. So therefore, consequently, habitating Adam and his children in this land, on this earth, and creating for them the means for them to utilize, to reach that greatest objective of bliss, is from His Perfect Bounty and Favor upon them.

Not to forget, the other secret is that He subhana wa ta’aala made the Message and Prophethood and love and speaking to whomever He spoke to and slavery to make from the most noble of His creation, so He put them in an abode extracting from them Prophets, sending them the Messengers, taking from them beloved to Him, speaking to Musa directly and taking from them martyrs and slaves and friends and specials who love Him and He loves them, and therefore, sending them to this abode is from the perfection of His Wisdom, from His Bounty, Favors and goodness.

And from the secrets is that He manifested for His creation what is entailed by His Names, subhana wa ta’aala, and also He made Himself known to His creation by His Actions, His Names and His Attributes as well, and in that which He put forth amongst them from His friends and from His enemies, and gave them help against them and humiliating them, the enemies, responding to those who responded to Him, fulfilling their needs, making them turn in all sorts of good and evil, in all of this making it known to them that He is their Lord and He is their King, and that He is Allah, la ilaha illa hu – none has the right to be worshiped but He, and that He is the One, All-Knowing, All-Wise, All-Hearing, All-Seeing, the True God, and anything besides Him or to the exclusion of Him is baatil/false. And thus, the evidences for His Rububiyyah, for His Lordship, and His Tawheed on the earth is compounded and His slaves knew Him and attested to His Tawheed, and the losers rejected Him and committed shirk, unjustly and arrogantly.

Anyone who, therefore, ponders His Signs witnessed on earth and His Signs heard on this earth and His Signs seen, and their effects, would come to know His perfect Wisdom in habitating Adam and his offspring in this abode for an appointed term. Because verily Allah had created Jannah, Paradise, for Adam and his offspring, and He made the angels therein servants for Adam and his offspring, however, His Wisdom necessitated that He created for them an abode from where they take provisions to the other One which He created for them, and that they will not attain it except with these provisions, as Allah subhana wa ta’aala said about this abode in Surah an-Nahl 16:7, – this is the example of moving on this earth from one place to the other, then how about the movement from this life to the Next one? – (which means), ‘And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of Kindness, Most Merciful.’ So if this is applicable to moving from one place to the other in this life, that it requires some great trouble, then what about the case of moving from this life to the Abode in the Hereafter? And Allah subhana wa ta’aala said also with the same meaning in Surah al-Baqarah, (which means), ‘And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!’

So the deceived ones sold their houses for the cheapest and most degradable price, and the successful ones sold themselves and their wealth and put it a price for Paradise, and so they won, and they won the great reward. Allah subhanahu wa ta’aala said in Surah at-Taubah 9:111, (which means), ‘Verily, Allah has purchased of the believers their lives and their properties; for the price that theirs shall be the Paradise.’ Nasallaahu min fadhlih –  Nasallaahu min fadhlih.

So Allah did not expel Adam from it, except that He intends to return him to it in the most perfect way. It is as if, ‘O Adam, don’t be worried about My Saying to you, ‘Get out of it’ because it is for you that I created. I am the One Free of want concerning it, Paradise, and regarding everything else, and I am the One Who is Most Generous, Most Noble, and I don’t enjoy there anything, because I am the One Who feeds, but fed not (am not fed), and I am the Rich, Free from all want. Rather, come down to the abode of seeding, and if you spread the seed and the produce stands up firm and it becomes a harvest, then afterwards come, I will give you in full, return, that which you need most; one single seed for 10, to 700 folds, much more amplified reward, because I am Most Perfect in Knowledge concerning your benefit than yourself, and I am the All-Knowing, the All-Wise.’

We ask Allah subhana wa ta’aala to make us from those who plant the seeds and take care of it; we ask Him subhana wa ta’aala to amplify the reward in Paradise, in seeing His Face, inni huwa ‘ala kulli shayin qadeer, walhamdulillahi Rabbil ‘Alameen, wa la ilaha ilAllaha al-‘Aliyyul-Qadeer, wa Allahumma salli ‘ala Muhammadin wa ‘ala aali wa sahbih wa sallam, and may Allah’s Mercy be upon Iman Ibn Qayyim rahimahullah, wa salAllahu ‘ala nabiyyina Muhammadin wa akhira da’wana alhamdulillahi Rabbil ‘Alameen.

Transcribed (with minor additions in italic) by Sister Umm Abdalrahman

The Evil Effects of Zinaa’ (Fornication) -Transcribed audio

By Shaykh ‘Abdullaah ‘Ateeq al-Harbee

Shaykh ‘Abdullaah ‘Ateeq al-Harbee is one of the professors in the University of al-Madeenah, he is a student of Shaykh Rabee’ Ibn Haadee al-Madkhalee

The Shaykh began by giving his salutation after sending peace and blessings upon the Messenger (sallallaahu alaihi wa sallam) and after praising Allaah subhanahu wa ta’ala.

He says: O Muslims indeed Allah subhana wa ta’ala has created us and He has not left us to our own desires. Indeed He has prohibited us and He has given us command and He has made it clear to us the path of khair and the path of good and He has encouraged us to follow that. And He has made clear to us the path of evil and has prohibited us from following that. And indeed Allaah subhanahu wa ta’ala is more knowledgeable concerning that which is good and that which has the best for His servant in this life and the Hereafter. And He is the Most Knowledgeable concerning that which will give them bliss and that which will give them good fortune in this life and in the Hereafter.

And indeed from the things that Allaah subhanahu wa ta’ala has made it important and placed importance upon
protecting it and upon making sure that the Muslims are mindful with regards to it and that He has prohibited us and made us something that we should be distant from corrupting and that is the honour of the Muslim and that is going to be the title of the talk. And indeed it has been established in a hadith in Saheeh al-Bukhari that the Messenger (sallallaahu alaihi wa sallam) said : ‘indeed your blood, and your wealth and your honour, is haraam upon you (it is prohibited upon you) just as this day is haram or considered sacrilegious and just as this month is considered sacrilegious.

And indeed the honour is something that should be protected by the Muslims in two ways :

  1. As for the first way, that which is apparent from the honour of the Muslims : and that is by clothing it using the
    garments that the Shariah has laid down and prescribed and what the Messenger has prescribed (sallallaahu alaihi wa sallam).
  2. And as for the second type is that which is hidden from the honour : and that is to protect it from zina and to protect it from homosexuality and those types of affairs.

Allaah tabarak wa ta’ala has said : ‘O you who believe, indeed Allaah subhanahu wa ta’ala has sent down upon you a garment that will cover your modesty and He has given you a leash which is something other than from the standard covering. And indeed from the greatest of things that will make the honour of the Muslim corrupt whether they are male or whether they are female and indeed it is that which is referred to or known as ‘zina.’

And indeed Allaah tabarak wa ta’ala has said, ‘.. and do not come close to zina. Indeed it is something that is lewd and it is an evil way.’

And indeed in this ayah Allaah tabarak wa ta’ala has made Haraam anything that leads to zina and that is never mind the actual committing of the act. Allaah tabarak wa ta’ala has said, ‘ and do not come close to fawahish, do not come close to lewdness, that which is apparent from it and that which is hidden.

And indeed the issue of fornication (may Allaah protect us all from it). Indeed along with it being prohibited it is something that likewise corrupts the society, corrupts the community. And indeed it is from the reasons for the spreading of corruption in and amongst the community.’ Insha-Allaah I am going to mentions some of the reasons and some of the things that corrupts the society.

And from the first of the evils that come from zina is that it is one of the causes for the spread of many evils and many diseases connected to fornication, just like the sickness of AIDS and other in that from the sicknesses that destroy the lands and destroy the servants.

And likewise it is from the reasons that causes commotion in and amongst the family — as far as it relates to the husband or as far as it relates to the wife and to the children and if the family indeed is split, that will lead to the splitting of the community and indeed they will fall into that which are of the lowly actions and will fall into corruptions.

And likewise from the evil effects of zina is that it is from the reason for talaaq (or divorce) being plentiful in the societies. Because you find after the marriage, after a small space of time you will find the people divorcing each other and sometimes this happens after a space of few hours.

And likewise, from the evil effects of zina and fornication is that it lowers the marriage rates in the society. So as for the person who commits fornication and is constant and regular in doing that, then he does not look to marriage except as another way of having a sexual relationship. Not that it is a beautiful way of uniting two bodies, neither it is a life that is built of love and emotions and raising a family and having children and indeed from bringing and having children, it is by way of those children our that lives become happy lives. And likewise it makes life easy with the presence of the children.

And likewise we see from the evil effects of zina and fornication is that we find the level of children and the level of having kids fall in that particular society. Because when zina is one of the reasons for the spread of deadly diseases like AIDS and other than AIDS, we find as a result of that many people die in the society. And as a result of that we find people having children as a result of that die. And as a result of that also the strength of the community is lost.

And also from the evil effects of zina, is that it leads to much crime in that society. And from that the crimes that generate and likewise a person will enter into stealing and rape in order to satisfy his sexual desires. And likewise as a result of that we find people even killing each other and killing themselves as a result of this spread of this zina.

And likewise from the evil effects of zina, is that we find that we have many children, many offspring that are the children that have come as a result of that fornication. And this likewise is from the sins meaning these children have come about as a product of fornication. This is also from the sins that increases crimes, and increases evil doings in and among society. Because the child from a young age is in need of receiving the love and attention from both his parents. So when the child loses out on that care and loses out on that attention, and when he loses that love, then what happens is that he has a reactory feeling as he grows that he was not nurtured upon love and upon affection. So that breeds from him and lead him to haste and dislike to society and the surrounding that he lives in. So, when he reaches the age of maturity, we find that these individuals enough of time end up themselves being individuals that commit evil acts and committing different crimes in order to avenge that society.

And brothers and sisters from the things that we can utilize to protect this evil, to protect ourselves from this evil is by following the message, and the measures and the means that al-Islam has laid down for us. The means have been laid down for protecting our ‘ird — lineage.

So from the most important means for protecting the limits is the establishment of the belief of Allaah in the hearts of the servant. So if the slave then knows and believes that Allaah is the Creator of the creation, and He is the One that is worshipped and there is none worthy of worship other than Him, then he would carry out his commands and he would stay away from his prohibitions.

And likewise he will believe in his heart that Allaah subhanahu wa ta’ala knows the hidden things and knows those things which are apparent. And likewise he will know that Allaah subhanahu wa ta’ala sees everything that takes place in this creation. And so this Imaan of his will carry him to be odd and over keeping in mind the presence of Allaah subhanahu wa ta’ala. And it will lead him likewise, to be distant from disobeying Allaah and it will make him to carry out Allah’s commands and the things that please Allaah. So not once will Allaah see him in a place where Allaah subhanahu wa ta’ala dislikes to see him in and likewise he will not be absent from places that Allaah subhanahu wa ta’ala loves for him to be in. And that is a condition with the mu’min and the believer who is sincere with his Imaan, the one who is certain concerning his Lord.

Listen O brother and listen O sister, to the story of that great Sahabah ; that Sahabi who before Islaam used to commit sins as of fornication and he used to visit prostitutes ; look at his condition after his Islaam. Did he continue upon that which he was upon, in his days of Jaahiliyah before Islaam? .. (not clear) …. And likewise he took upon himself chastity and distanced himself form all evil and all lowly acts.

This appears in the Sunnan of Tirmidhi that a person from amongst the Sahaba (radiallahu anhu) who was referred to as al-Martad. He used to carry the prisoners of war from Makkah until he reached Medina and there was a woman from amongst the Mushrikeen who was a prostitute or she was a fornicator and her name was ‘Anaaq and she was his girlfriend before Islaam. And he had promised a man from amongst the prisoners of war from the people of Makkah that he was carrying. He said to them radiallaahu ‘I continued until I came to a wall from the walls of Makkah in the shade of a wall on the full moon night man, so ‘Anaaq (this woman) came to him and she had noticed that this man being detained near the wall. So when she came to me she realized that it was me. So I said, ‘my name is Martad’ and she said, ‘welcome.’ She then said, ‘come and sleep with me tonight.’ So she was calling him to the lewdness. So I said, ‘O Anaaq, indeed Allaah has made zina Haraam. Allaahu Akbar!’. So the Shaykh is saying look then brother Muslim may Allaah guide you and myself to success. Look at the Imaan that Martad had concerning Allaah subhanahu wa ta’ala and how it prevented him from committing zina even though it was easy for him to commit that act. So may Allaah have mercy upon him and be pleased with him. Look how his complete turn around came for him after he was a committer of major sins and major evil deeds prior to his Islaam? Look how Islaam turned the whole direction of his life. And he became the best of the people as regards to him being chaste, as regards to him having adab, and with regards to him having taqwa.

Therefore from the first of the things that we can utilize to protect ourselves from this sick disease, it is to have Imaan in Allaah subhanahu wa ta’ala.

As for the second affair is that we make sincere tawbah to Allaah tabarak wa ta’ala for all of our sins. Allaah subhanahu wa ta’ala has said, ‘and those who when they commit a sin or when they run themselves, they remember Allaah subhanahu wa ta’ala and make isthighfar for their sins. And who will forgive sins other than Allaah as long as they do not persist upon that which they did while they know.’

Likewise from the things that will protect ourselves and from the methods and means that have been laid down in the Shariah is that indeed Islaam is the deen of the fitrah and its way is the just way, balanced way.

And it has affirmed for mankind that which he has established or that which he has within him a way of desire for sexual actions. But Allaah subhanahu wa ta’ala has not made it absolute for him to utilize or enjoy his desire in any way that he pleases. And at the same time He has not prohibited him from enjoying sexual pleasures absolutely but rather it has reigns and orders for him that desire of his. And that sis with the connection of the link of marriage. Because when Allaah tabarak wa ta’ala created mankind, He created for him his wife so that he may receive tranquility from her.

Allaah subhanahu wa ta’ala says, ‘and indeed from His signs is that He has created for you wives so that you may
receive tranquility and reside with them. And He has made between you love and He has made between you Mercy.’

Therefore Allaah has made and prescribed marriage by way or which a person can increase in love and emotional feelings. And a way for him to protect himself from falling into evil deeds and lewd deeds. And for that reason Messenger (sallallaahu alaihi wa sallam) encouraged that we should marry.

In both Sahih al-Bukhari and Muslim it is recorded that Ibn Mas’ud (radiallaahu anhu) that the Messenger (sallallaahu alaihi wa sallam) said: ‘O gathering of youth, whosoever from amongst you is able then let him marry. Because it is better for the lowering of the gaze. And it is better as a protection of the private parts. And whosoever is not able to do so then let him fast, because then indeed it is a protection for him.’

And likewise from the things that protect ones private parts (and things connected to that), that the method of protecting — – that men not mix with the women. Ibn Qayyim rahimahullah mentions in his book, ‘and there is no doubt that to let the women mix with the men is the origin of every evil. And it is from the greatest reasons for Allaah subhanahu wa ta’ala revealing or sending upon the people punishments and likewise it is from the reason that the general and the specific affairs become corrupt. And the men mixing with the women is a reason for zina, fawahisha, lewdness and evil act connected to sexual related acts being committed between men and women. And it is from the reasons for diseases and plagues when the prostitutes began to mix with the army of Musa, and evil deeds and lewdness began to spread among them. Indeed Allaah sent upon them at that point plague and diseases and 70,000 people died as a result of that. And we ask Allaah that He protects us.

And likewise from the protective reasons that has been laid down by the Shariah for the male Muslim and the female Muslim, that the women wear the hijaab and screen themselves from strange men. Allaah subhanahu wa ta’ala says, ‘..and stay in your homes and do not display yourselves like the displaying of the days of Jaahiliyah’ and Allaah azzawajal says addressing his message to his Messenger (sallallaahu alaihi wa sallam) : ‘O Messenger, say to your wives, daughters and to the women from amongst the Muslimeen, that they should throw the jilbaabs over themselves, that is better for them not to be known or not to be recognized and they will not be harmed. And indeed Allaah is al- Ghaffoor ar-Raheem.’

And likewise from the reasons is that a woman stays in her home and that she doesn’t leave her home except for a
pressing need. Allaah says in the previous ayah, ‘.. stay in your homes and do not display yourselves like the displaying of jaahiliyah. And you know O servants of Allaah, (O female slave of Allaah) that the Shaitaan who is the major enemy for us utilizes the issue of the women leaving out of their homes, using her as a means of corrupting the men and utilizing the men for corrupting her. And indeed the Messenger (sallallaahu alaihi wa sallam) has said, ‘indeed the whole of the woman is an awrah. So if she leaves her home, then indeed the shaitaan beautifies her and makes her fall into some type of fitnah and attempts her to fall into some lowly deeds.

And likewise from that a person distances himself from music as it is established with the people who have intellect that the beautiful voice has a direct effect upon the heart especially the heart of the woman. Music has an effect more on the woman than it has on the men. And if that music is accompanied with singing and with the playing of musical instruments, the effect that it has on the hearts in calling that person to lewdness is indeed greater. And for that reason Fudayl Ibn Iyyad rahimahullah mentioned that music is the ruqya of zina – meaning it is the thing that will lead towards it and will draw towards it.

Indeed Allaah subhanahu wa ta’ala says in the Qur’aan, ‘and indeed from the people of those who buy lahwal hadeed (meaning music here) in order to misguide from the path of Allaah and Ibn Masood radiallaahu anhu swore three times by Allaah regarding the tafseer concerning this ayah and the explanation of the lahwal hadeed that it is ghina, it is music and likewise from the reasons that protect ourselves from this lewdness will be mentioned in a summarized form so that we don’t spend too long here.

The first of them the Shaykh mentions is that a person both men and women lowers their gazes. Because the sight that it takes to look is from the arrows from the arrows of Iblees. And for that reason the Messenger (sallallaahu alaihi wa sallam) explained, ‘that the first look that you take for a woman is for you i.e it is overlooked and the second one is against you. And that is because the first look that a person took was not intentional i.e he did not intentionally take that look of that woman. So Allaah subhanahu wa ta’ala had mercy upon us and forgave us for that. And as for the second look then the mu’min the male and the female believer are both taken to account for that.

Likewise, the woman should not perfume herself when she leaves from her house. Indeed Messenger (sallallaahu alaihi wa sallam) prohibited that. And likewise from the reasons that will protect the society from this is that a woman does not show her beautification or that which she wears underneath her jilbaab except to those individuals who are from her mahrim (Mahram) who are lawful from her relatives.Allaah subhanahu wa ta’ala has said that she should not show anything of her beautification except that which is
apparent from her.

And likewise from the reasons that will protect us bi-iznillaah that a woman does not enter in her speech i.e she does not go into too much depth with her speech and that she does not soften her speech to strange men. Whether that is upon the telephone or upon other than the telephone. And this is indeed from the greatest of reasons that leads to that evil. Because indeed if she is soft in her speech, then that one who has something from sickness from his heart , will enter into his heart to have something with her by way of evil actions or by way of adultery or fornication.

And likewise from the reasons that we can protect, is that a person distances himself from intoxicants. Because indeed the khamr and the intoxicant are the mother of all evils. And by way a person would fall into zina and likewise it is a stealing and likewise it is a killing these souls that have been prohibited for us to kill. Rather a person would fall into every type of lowly act.

And likewise from the things that will protect us is that we keep clear from touching in any way a strange woman except in extreme necessity. O Servants of Allaah, indeed when the believer believes in Allaah subhanahu wa ta’ala there is no doubt that he is going to be tested and that he is going to be under trial. And for that reason Allaah subhanahu wa ta’ala when he created the Jannah, He surrounded it with the distasteful things. It was surrounded by things that are distasteful like Jihaad because a person may possibly die and it is something that is difficult for a person.

And likewise he wakes up at night at the time that it is very cold, and that you make wudhu and you pray. As for the tareeq or path to the Hellfire may Allaah protect us and you from it, is something that is easy iyaazu billaah. By doing those things that have connections with our desires like zina and drinking khamr and consuming wealth unlawfully and other than that from the evil act. Allaah subhanahu wa ta’ala has said, ‘Alif Laam Meem, do the people believe that they are going to be left alone saying that we believe and that they will not be put under trial. Indeed we put to trial those who came before them and Allaah subhanahu wa ta’ala will know those who were truthful in their Imaan and Allaah tabarak wa ta’ala will know by way of those that who are liars – the kaazibeen.nd likewise Allaah tabarak wa ta’ala has said, ‘do you believe that you are going to enter Jannah and it did not come to you that which came to those who came before you? They were struck with hardships and calamities and they were shook until the Messenger and those who believe along with him said, ‘when is the aid of Allaah going to come? Indeed the aid of Allaah is near.’

So you O my brother Muslim, and you O my sister Muslimah indeed you have chosen al-Islaam as your religion and this is the way of the anbiya alaihissalaatu wassalam and it is upon you that you remain firm upon the religion of Allaah and that you are not shaken in your Imaan and that you are not deceived by the duny and by its beautification and by Allaah you don’t know when you are going to die. And you don’t know when that thing that thing that stops all of one’s desires and stops all of one’s pain is going to end and going to come, so die while you are upon Islaam and while you are upon Imaan and while being in a state of being distant from the lewd deed and the evil deeds. ‘O Allaah make us to see the Haqq and bless us to follow it. O Allaah make us see the baathil and the falsehood and bless us to stay away from it. And do not make it something that is not clear to us, so that we go astray. O Allaah make the best of our deeds of the dunya the last of our deeds, and the best of our action the last of our actions and the last of our days the day that we meet you.’

May Allaah reward the sister who Transcribed from the Audio 

How to Remove Sins – Dawood Adeeb

Khutbatul Haajah

“Say, O My Servant, those who have been excessive, those who have been extreme o*n their own soul, do not despair of the mercy of Allaah subhana wa ta’ala for surely Allaah forgives all sins. And surely Allaah, He is Al-Ghaffoor and Ar-Raheem. He is the Oft-Forgiving, the Merciful. He is extremely forgiving and extremely merciful.”

In this above Ayah, respected brothers and sisters in Islaam, Allaah among other things explains to us that He forgives our sins. He forgives all sins, whether they are Major or Minor. No matter what colour the sin may be, no matter what size the sin may be, how old or new it is, Allaah subhana is Al-Ghaffoor Ar-Raheem. And if the Muslim, the Abd (the Slave of Allaah subhana wa ta’ala) fulfills the conditions, Allaah will forgive. This type of forgiveness is a unique forgiveness. Allaah subhana wa ta’ala is unique as He says :

“Qul Huw-Allaahu Ahad” —

Say, He Allaah is unique.

For His forgiveness is not like any type of forgiveness and His Mercy is not like any type of Mercy.

“Wa laisa kamislihi shaiun wa huwas Sameeul Baseer”

There is nothing like Him and He is As-Sameeh and Al-Baseer , He is the Hearer and He is the Seer.

This Jumma’ah we would like to talk about the methodology or the road that we can use, the way, the method that we can utilize in gaining the atonement and forgiveness of our sins. How we can gain the atonement, the expiation, the effacing, the erasing of our sins. What is the methodology of erasing these sins? What can we do to remove these sins? Because all of us are sinners as Prophet Muhammad (sallallahu alayhi wa sallam) said in an authentic Hadith :

“All of the children of Aadam are sinners and the best of sinners are those who repent.”

So we need to learn brothers and sisters in Islaam how we can efface, how we can remove, how we can make atonement for az-zunoob; How we can get rid of these sins. When we talk about the erasing and the atonement of sins according to the ahlul Ilm, according to the people of knowledge, there are two types (two ways to remove the sins) :

One as Allaah subhana wa ta’ala mentions :

Follow up a bad deed with a good deed and it will wipe it out. It will erase it. This is the first type of removing (the erasing) of sins.

The second is the exchange of one thing for another. As Allaah subhana wa ta’ala says :

For them, those individuals who do these sins, Allaah will exchange for their bad deeds, good deeds. He will replace their bad deeds with good deeds and Allaah subhana wa ta’ala is Ghaffoorur Raheema. He is the Most Forgiving, the Most Merciful.

There are many ways brothers and sisters and we can have many Khutba’as o*n this subject. But we would just like to site just a few of these ways that we can atone for and erase our sins. The first and foremost and Allaah subhana ‘alam, Allaah the Majestic, the Most High above all creation knows best is to accept Islaam. Alhamdulillaah, which we have all done. If a Kaafir from among the Kuffaar (no matter how good they may seem or how righteous they may seem in the eyes of the people), if they want to have their sins erased, (their tawbah is different from our tawbah) their tawbah is to accept Islaam. And there is no tawbah for them except this.

Allaah subhana wa ta’ala says :

Surely the Deen with Allaah is not Christianity, it is not Judaism, it is not Hinduism, it is Islaam.

And again Allaah subhana wa ta’ala says :

Whoever seeks a Deen other than Islaam, it will never ever be accepted from him. And in the Last Day they will be the losers.

So those individuals who are among the Kuffar of this life, in order for their actions to be accepted and in order for them to be forgiven, they have to accept Islaam. And Allaah subhana wa ta’ala says :

Say to the Kuffar if they seize (stop) what they did in the past, they will be forgiven.

What does that mean? It means that if they leave off their kufr, if they stop disbelieving, then Allaah will forgive them.

So, the person who wants to have the forgiveness of Allaah, that is still among the groups of the Ahlul Kitaab and the Mushrikoon, they have to accept Islaam. And Allaah subhana wa ta’ala will remove their sins and He will forgive them.

Those individuals whom Allaah subhana wa ta’ala had raised among the Sahaaba to accept Islaam when the Prophet (sallallahu alayhi wa sallam) was alive, there is a clear, clear record of this.

On the authority of Ibn Shumaasa al Mahri that he said : We went to Amr Ibn Al-Aas (radiallaahu anhu), he was about to die, (he was o*n his death bed). He wept for a long time and turned his face towards the wall. (Not clear) The audience asked Amr : Didn’t the Messenger of Allaah not give you tidings of this?

He turned his face towards the audience and said : The best thing which we can count upon is the testimony that there is nothing worthy of worship except Allaah and Muhammad (sallallahu alayhi wa sallam)is the Messenger of Allaah. For surely I have passed through three stages and this is what Allaah subhana wa ta’ala says in His Glorious Book :

You shall certainly travel from stage to stage.

Within the first stage in which I found myself averse (disinclined) to none else more than I was averse to the Messenger of Allaah and there was no other desire stronger in my heart than the o*ne that I should over power him and kill him. Had I died in this stage, I would have been definitely been among the people of the Hell-Fire.
Because if a Kaafir dies without having accepted Islaam (this is the forgiveness and atonement of his sins), he will surely go to the Hell-fire as the Prophet’s example when visiting the young Jewish boy (who used to serve him), when he went to his house and invited him to Islaam while he was o*n his death-bed and his father standing at his side, the Prophet incited him to say: “Laa ilaaha illallaah”. And he turned and looked at his father for approval. And his father said : Obey, Abu Qassim. (The Kunya, the nickname of Prophet Muhammad sallallahu alayhi wa sallam). So, the boy said : “Ash-hadu an Laailaaha illallaah wa ash-hadu anna Muhammadar Rasoolullaah.” Then he died.
Then the Messenger of Allaah left the house saying : Praise be to Allaah who saved this boy because of me from the Hell-Fire. So this is another proof that those individuals who do not accept Islaam and do not make this statement will be in the Hell-Fire. And those who do, Allaah will forgive them of their sins.

So he said if he had died in that state, he would have been one of the inhabitants of the Hell-Fire. When Allaah instilled the love of Islaam in my heart, I came to the Messenger of Allaah (sallallahu alayhi wa sallam) and I said : Stretch out your right hand O Messenger of Allaah so that I may make bai’aah (the pledge of allegiance) to you. He stretched out his right hand and I withdrew my hand. And he, the Messenger of Allaah (sallallahu alayhi wa sallam) said : What has happened to you O Amr?

I replied : I intend to lay down some conditions.

The Messenger of Allaah (sallallahu alayhi wa sallam) asked : What conditions do you intend to put forward?

I said : I should be granted forgiveness.

He the Messenger of Allaah (sallallahu alayhi wa sallam)said : “Are you not aware of the fact that Islaam wipes out all previous sins? Verily Hijrah wipes out all previous sins. And truly Hajj wipes out all previous sins.”

And then he (radiallahu anhu) said : “No one was more dear to me than the Messenger of Allaah (sallallahu alayhi wa sallam) and none was more sublimer in my eyes than him. And I could never get up the courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe the features of the Messenger of Allaah (sallallahu alayhi wa sallam), I am not able to do it because I have not looked at him fully. Had I died in this state, I have no reason to hope that I would ever be among the dwellers of the Paradise . I had every reason to hope that I would be among the people of Paradise.”
Then we are responsible for certain things in the light of which I am not able to know what is in store for me. When I die, let not the female mourner nor the fire accompany me. When you bury me, fill my grave well with earth and stand around it for a time in which a camel is slaughtered and the meat is distributed so that I may enjoy your intimacy (those individuals who stand around my grave) and I can ascertain what else I can give to the Angels of Allaah subhana wa ta’ala.

Another example of those things that will efface and atone for sins is following the Messenger of Allaah (sallallahu alayhi wa sallam). And we all know brothers and sisters that following the Messenger of Allaah is an incumbent act upon every male and female Muslim. Allaah subhana wa ta’ala says :

And believe in Allaah and His Messenger, the unlettered on, who believes in Allaah and His word and follow him so that perhaps you will gain success.

We also know that upon us it is the duty to obey the Messenger of Allaah (sallallahu alayhi wa sallam). And whoever obeys the Messenger has therefore obeyed Allaah. And it is incumbent upon every single Muslim to obey the Messenger of Allaah and obey those who are trusted in authority from the Messenger of Allaah among the Ulema.

“O You who believe obey Allaah and obey His Messenger and those trusted in authority from among you.”

With all of this and other ahyahs and hadiths, we gain the understanding that if we believe in Allaah subhana wa ta’ala and if we follow the Messenger of Allaah, Allaah subhana wa ta’ala will forgive us our sins simply for obeying and following the Prophet.

“Say, if you love Allaah, then follow me.” – Prophet Muhammad (sallallahu alayhi wa sallam) is saying this from the Book of Allaah. He is commanding to all of us sitting here and all the Muslims until the Day of Resurrection : “if you really love Allaah, then follow me. And Allaah will love you and forgive you your sins.”
So in following the Prophet (just simply following him) with all the conditions of following him, if they are met, Allaah subhana wa ta’ala will forgive our sins.

At-Taubah is a means of erasing sins, brothers and sisters. When we commit any sin, Allaah subhana wa ta’ala has instructed us in the Qura’an :

“O You who believe return to Allaah with sincere, unadulterated repentance. Perhaps your Lord will atone for you, your evil deeds.”

And the Prophet Muhammad (sallallahu alayhi wa sallam)in an authentic narration collected by Imaam Ibn Maajah and others on the authority of Abdullaah Ibn Al-Masood (radiallahu anhu):

“The person who repents from his sins is like the individual who didn’t have any sins at all.”

Also following up those evil things with good things. Allaah subhana wa ta’ala has mentioned in the Qura’an :

“Verily the good deeds remove the evil deeds. This is a reminder for those who remember.”

When we look at the tafseer of this particular ayah brothers and sisters, we find a very beautiful story. That a man came to the Messenger of Allaah (sallallahu alayhi wa sallam) saying : “O Messenger of Allaah, I kissed a woman.”
(Is there anything wrong in kissing a woman? Of course if she is not your mother, if she is not your sister, if she is not your wife and if she is not your daughter or your maternal or paternal aunt, this this haraam).
And the Messenger of Allaah (sallallahu alayhi wa sallam) answered him by reciting this verse :

“Truly the good deeds remove the evil deeds and this is a reminder for the mindful.”

Also spreading the salaam, saying : “Assalamu alaykum” is a means of forgiveness for sins. Just simply saying, “Assalamu alaykum” you could be removed of your sins. And good speech is a means of removal of sins. And there is a Hadith that was collected in the Musnaad of Shia’ab that says that the Prophet (sallallahu alayhi wa sallam) said :

“Truly some of the causes of forgiveness is the spreading of Salaams and good speech.”
(Not bad speech, but good speech. Just speaking good can remove and atone sins.)
Another means of forgiveness and atonement of sins is simply shaking the hands of your brothers and sisters in Islaam. The Prophet (sallallahu alayhi wa sallam) said :

“There are no two Muslims that meet each other, then they shake hands except that the both of them are forgiven of their sins before they leave each other.”

Simple !! Just shake your brother’s hand. And hold it and keep holding it so that sins can be removed. And the Prophet (sallallahu alayhi wa sallam) again said :

“Truly the believer when he meets the other believer and then he says, “Assalamu Alaikum” and then he takes his hand and shakes his hand, both of their sins fall off like leaves fall from trees.”

Allaahu Akbar !!!

As for the man who shakes the hand of a woman he should not be shaking, like his boss from a job or a woman that he grew up with or a sister shaking the hand of a man that is not her husband or her father, Ayesha (Radialllaahu anha) said as reported in Sahih Bukhari : That the Messenger of Allaah (sallallahu alayhi wa sallam) never, ever, ever, touched the hand of a woman that he didn’t possess.” NEVER.

In another narration submitted by at-Tabarani, the Prophet (sallallahu alayhi wa sallam) said:

“It would be better for a man to be struck in his hand with an iron spike than to touch a woman that is not lawful for him.”

Alhamdulillaahi Rabbil Aalameen !!!

Another means brothers and sisters for the forgiveness of sins is the example that we have in the collection of al-Bukhari, Muslim and Abu-Dawuud i.e to be kind and gentle and generous to animals. Feeding the birds, feeding dogs, giving water to a dog, feeding Harry the cat that is outside. All of these things with good treatment to animals can be a means for the atonement of sins.

The Prophet (sallallahu alayhi wa sallam)said: “While a man was walking on the road, he was overcome due to the extremity of the heat became extremely thirsty. Then he found a well. So he descended the well and drank from it. And as he was coming out, he saw a dog that was panting from the heat, eating the dirt from the ground because of extreme thirst. Then the man said, “the dog had come and was very thirsty and the thirst had reached a height greater than the thirst I had.” So he went back into the well and he filled his socks and he got hold of the mouth of the dog and he poured the water into the mouth of the dog. The dog’s thirst was quenched and Allaah subhana wa ta’ala after giving thanks to him forgave him of his sins.

Those individuals in this Masjid that are feeding Harry outside, Alhamdulillaah, may Allaah forgive you of your sins.

And as for those things among the taharah of the salaah, we know in conclusion brothers and sisters that al-wudhoo is a means of removal of sins. From Uthman Ibn Affan (Radiallaahu anhu)said that the Prophet (sallallahu alayhi wa sallam) said that : “whoever makes wudhoo and makes it well according to the Qura’an and the authenticated Sunnah, paying attention to all the spots on their body that they are supposed to wash, making sure that every spot is touched with water, not using very little and not using too much, (being moderate between the two), remembering Allaah subhana wa ta’ala while he is making the wudhoo, and then leaving that wudhoo, Allaah subhana wa ta’ala will remove his sins from his entire body so much so that the sins will be removed from even beneath your fingernails.”

And again, Abu Huraira (Radiallaahu anhu) said that the Messenger of Allaah (sallallahu alayhi wa sallam) said : “When a slave, a Mu’min or a Muslim washes his face in the course of ablution, every single sin that he contemplated with his eyes will be washed away from his face along with the water or with the last drop of water. When he washes his hands, every single sin that he committed with his hand will be erased from his hand with the water or with the last drop of water. And when he washes his feet, every sin towards with which his feet has walked will be washed away with the water or with the last drop of the water. The result is that he comes out pure, completely pure from every single sin.”

And this once again brothers and sisters in conclusion, is onLY for the person who performs the wudhoo correctly. Not for those individuals who splash water on themselves and who are unmindful of the rudiments or principles of wudhoo.

“Rabbana Aathinaa Fid-Dunya Hasanathan wafil Aakhirathi hasanathan Wakina Azaaban Naar.”

May Allaah reward the sister who Transcribed from the Audio 

The Journey to Islam of a Monk from Rome – Dr. Saleh as-Saleh

Listen to the story here as told by Dr. Saleh as-Saleh (Rahimuhullah)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-journey-to-islam-of-a-monk-from-rome-saleh-as-saleh.mp3]
Transcribed by – Fatimah bint Mohamed min Canada

Bismillahi rahmani raheem, alhamdulilahi rabil ‘alameen, wa sallallahu ‘alaah nabee-ina Muhammadin wa ‘alaah aleehi wasahbihi wasalam.

This is one fruit of the da’wah for the salif as salih, it was manifested in the baaytul maqdis, in the land of the Prophets in Palestine, May Allah (subhaanahu wa ta’alaa) relief it from the injustice of the Jews. In the beginning we remind ourselves of what Shaykh Albani (rahimullah) used to repeat, saying, “Alhamdulilahi ‘alaah n’matil islam, wa sunnah, alhamdulilah ‘alaah n’matil islaam, wa sunnah.” (All praises due to Allah,  for the favor of Islam, and sunnah, for the favor of Islam which Allah bestowed, and the favor of as sunnah which he bestowed).

Here’s the story of the formal priest or monk by the formal name, Daniel of Rome. And his current name is Ibrahim. May Allah persevere him and give him steadfastness on the path of uprightness. He said I was an imam from the people of Rome, son of a rich, very rich family. Who lived his life in enjoyment and comfort, childhood and youth. Much of my youth was spent in enjoyment with friends, enjoying cars, and prestigious ones. And I had wealth with me and money, could buy what I liked. Nothing was short for me. But even from that age, I had a feeling that there is something really missing in this life. And that there is something, a kind of emptiness. That I needed to fill. So not all of this means of life which are handed to me, were my goal and target. So I went into the direction of deen, of religion. And I began to read the injeel. The gospel. And go to church. And filled myself with reciting religious Christian books. From these books I began to find some answers, to my questions. But yet, incomplete and imperfect. I used to get up early each day, and go to the beach. Contemplating and pondering on the sea and reading the books and praying. Two months after this, I became convinced that I am unable to carry on a normal life after becoming religious. So I went to my father and I told him I cannot continue to work with him and I went to my mother, and my brothers, and I told them I decided to leave them and I prepared my luggage and took the train. Not knowing where I was going.

I arrived at the city of Bologna and I joined a monastery there and went on top of a high mountain and stayed on its top for about a month. Speaking to no one. Only reading and worshipping. I stayed for almost three years, moving from one monastery to another. Reading and worshipping.  Not like the other priests or monks who couldn’t leave their monasteries because I did not give the promise to become a monk in a specific monastery. And this promise normally prevents many from leaving these monasteries which they assign themselves to. After this trip, I decided to make another trip in other countries, other than Italy. So I began my journey. Long journey. From Italy. Passing by Slovenia,  Hungary, Austria, Romania, Bulgaria, Turkey, Iran, Pakistan, and from there to India. All in land. I heard the Adhan in Turkey. And I also heard the Adhan in Cairo, in a previous trip. However, this time the Adhan in Turkey affected me. And I loved it. And on my way back, at the Iranian/Pakistani borders, I came to encounter a Shiite person who invited me with his friends and began discussing Islam to me in accordance to the Shiite concepts. And they mentioned to me, the twelve Imams and they didn’t mention to me the Islam. The principle of Islam. Rather they focused on Shiiism and Ali (radiAllahu Ta’alaa anhu  – May Allah be pleased with him). And their awaiting of their Imam for their deliverance who will come in their opinion to deliver mankind. All of these discussions did not arouse an interest in me. And there were not answers to the many questions I’m searching for, concerning the truth.

So this Shiite person presented me with the offer to learn Islam in the city of Qum, the Iranian city, of Qum. And as you know, the city of Qum is the leading city of their schools, of shiism or rafidaah. So they offered that I stay with them at Qum for three months. However, I continued my journey and I left them. and I went to India. And when I stepped from the train, I saw people carrying lamps in the early dawn hours. Rushing in the direction of the city’s center. So I followed them. and I saw them making tawaff, circulating around a kaaf made of gold. There I realized that India is not place for me to look for what I was looking for. Afterwards, I returned to Italy. And I stayed one month, one complete month at the hospital. And I almost lost my life because of the illness I carried from India but Allah (subhanahu wa Ta’ala) preserved me, walhamdulilah and all praise is due to him. I left the hospital to my home. And I began to think about the next steps in my long journey. The steps I should take. So I became more determined to continue my search for the truth. I returned to the monastery and I began to practice the monk’s life in one of the monasteries in Rome. Where the chief monk asked me to deliver the speech of the word, and the promise on that night. I really thought deeply and in the morning I decided that I’m not going to give them the speech and this promise. So I left the monastery. I felt that there was something inside me, pushing me, to get out from the monastery.

Therefore, afterwards, I decided to go to al Quds, Jerusalem because of my belief in its holiness. So I left to al Quds, in land, passing through the same countries, I passed earlier in my journey to India. Until I reached Syria, Lebanon, ‘Amaan, and al Quds where I stayed for 1 week. Thereafter, I returned to Italy. And I had more and more questions. I returned to my home, and I opened the injeel, the gospel. And I felt that it was a must for me to read the gospel from the beginning. So I began with the Tura, going through the narrations of the Prophets of Bani Israel, the children of Israel, and through this stage, the true meanings of the message which Allah (subhaanahu wa Ta’alaa) revealed  became to crystallize. And I began to feel it. And this brought other questions which I did not find the answers to. I tried to find answers to these questions, through my search in my library filled with books connected to the gospel and the Torah. Thereupon, I remembered the sound of Adhan which I used to hear through my trips and thereupon, I realized that the Muslims believe in one god, no other god, except Him. and this is the thing which I really believed, so I said it is a must therefore that I should, learn Islam. So I began collecting books about Islam. And with me was the glorious Qur’an, translated into the Italian language. Which I bought on one of my trips. And after I read these books, I realized Islam is not as understood with many in the West as a religion of killing, and domination. Rather I found it as a religion of Rahma, of mercy. And I found it close in meaning, with the true meaning of Torah and the gospel.  So I decided to return to al Quds because I believed that the Quds was a place of the previous messages received by the Prophets.

However this time, I took the plane from Italy to Bayt al Maqdis. And I dwelt in a place used by the monks and those who come to the archery, the Armenian one in the old city. I didn’t carry in my suitcase except few clothes, and the translated meaning of the Qur’an to the Italian language, the gospel and the Torah. So I began to read more and more. And compare between what’s in the Qur’an and what’s in the Torah, and the gospel. So I realized it was close to the message of Mosaa, and ‘Isaa (‘alayhimu salam), the True one. So I began to speak to some Muslims, asking them about Islam. Until I met my dear friend, Waseem Hajeer. And we talked about Islam. And I met many friends, and they used to explain Islam to me. And after that, brother Waseem said to me that he will arrange for me a meeting and one of the callers to Allah  in al Quds. So the meeting was with the dear brother Amjad Salham. And we had a good talk about Islam. And one of the most things that really affected me was the story of the honorable companion, Salman al Fareesi, may Allah be pleased with him. because of the resemblance of my story to his, in terms of searching for the truth. Another meeting took place with brother Amjad and his companions. And from them was fadeelatu Shaykh, Hisham al ‘rif, hafidahullah. And as you know, Hisham al ‘rif, was on the path of the Salaf, May Allah persevere him and that he teaches at the masjid al Aqsa at the Quds. There a conversation between me and him, about Islam and its greatness took place. And I had some questions and he answered them. and I continued to visit with Amjad and Amjad used to clarify many of the issues to me.

Thereupon I had two choices. Either I follow upon the truth, or reject it. And I could not reject after I believed that Islam is the right path. And during this time, I was sitting alone, feeling that the moment has come to utter kalimatu Tawheed. The statement of Tawhid. And at the station of Tawhid and to utter the shahadah. And my brother Amjad came, and the time for Adhan for Salaatu Duhr, had commenced. Thereupon I uttered the Shahadah, ash hadu an la illaha ilal lah, wa ash hadu ana muhammadan rasoolulah. Brother Amjad hugged me and congratulated me on Islam. And we made Sujood of thankfulness of Allah, for this n’maah. And he asked me to make Ghusl, take a bath, and go to masjid al Aqsa, for suraatu duhr. And after the salaah was finished, I met the musaleen, the people praying, with the testimony of la illaha ilal lah, wa muhammadan rasoolulah, which Allah has bestowed upon me, and afterwards, I began seeking knowledge, and Allah (subhaanahu wa Ta’alaa) guided me to seek knowledge on the path upon which the Messenger (sallallahu ‘alayhi wasallam) and his companions, May Allah pleased with them. walhamdulilah, ‘aalal islami, wa sunnah. And all praise to Allah for Islam and sunnah. Wa sallallahu ‘alaa Muhammadiin wa ‘alaah aleehi wa asahbihi ajma’een. This is the story of Brother Ibrahim, formerly Daniel. The former priest or monk of Rome, and his acceptance of Islam, after the long search for the truth. We ask Allah (subhanahu wa Ta’ala) to accept from him and to give him steadfastness, and to give us steadfastness with him on the deen of the truth. And to guide those who are seeking the truth as well. Walhamdulilahi rabil ‘alameen, wa sallalahu ‘alaa nabee-inaa Muhammad, wa ‘alaah aleehi wa sahbihi wa salim.

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

[Listen/Download Audio ]

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 

 

Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

By al-‘Allaamah Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

Overview :

Who is al-‘Allaamah Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee?
He is from amongst the senior (eldest) students of Imaam Muqbil Ibn Haadee al-Waadi’ee (rahimahullaah), to the extent that Shaykh Muqbil referred to Shaykh Muhammad as ‘my khaleefah.’ His specialty is in Fiqh (Islaamic jurisprudence), and he has a centre of Islaamic studies in Hudaydah, Yemen.

From the Lecture :

Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wasaabee states, ‘If the Muslim knows the legislated means and doors towards gaining sustenance of which Allaah has mentioned in the Qur’aan and the Messenger (sallallaahu ‘alayhi wa sallam) has mentioned and carries these legislated means out, he will have gained what has been promised to him. Sometimes these doors are called the door towards attaining sustenance or the means of sustenance.

From the doors are :

1. Al-Istiaqaamah (Steadfastness in the Religion) : Allaah says, ‘and if only they had believed in Allaah and had Istiqaamah on the right way, We would surely have bestowed upon them water (rain) in abundance.’ So Istiqaamah on the Book and the Sunnah and holding onto them wholeheartedly is a door from the doors of relief from discomfort, a door from the doors of sustenance.
2. Eemaan (Faith) : al-‘Eemaan is a door from the doors of relief of difficulty, a door from the doors towards attaining rizq (provision). ‘Eemaan in Allaah and his books, and his angels, the last day, qadr (divine decree), its good and it’s bad, the Qur’aan, the Rasool (Messenger), the pure prophetic Sunnah and what is contains.
3. Taqwaa (Fear and consciousness of Allaah) : ‘And if the people of the towns had Taqwaa and had piety, certainly We would have opened for them blessings from the heavens and the earth. But they belied the Messengers so We took them with punishment for what they used to earn..’ Whoever has Taqwaa of Allaah, Allaah provides for him from where he would never have expected, where his mind would never have though about. However, Taqwaa of Allaah provided these means for him and gave him ease.
4. Tawakkal ilallaah (having trust in Allaah) : If you placed your trust in Allaah, a true trust in Allaah, Allaah would have provided for you like the bird who goes out in the morning hungry and returns in the evening full. Having trust in Allaah, not on oneself, not on the pocket, not on the job, not on the friend, not on the merchant, not on the car or the store you might own. That is just a means that you work with, however it is obligatory for your heart to be dependant on Allaah.
5. Ash-Shukr (Giving thanks) : Not giving shukr decreases one’s good deeds, if you give thanks to Allaah, Allaah will increase you and Allaah does not go back on a promise. Always make your tongue used to giving thanks to Allaah, even a little. ‘Do work, O family of Daawood with thanks, and few of my servants are thankful.’
6. Dhikr (Acts of Obedience and Remembrance) : A person who remains upon the remembrance of Allaah will have a pleasant life, whoever turns away from remembrance will have a wretched life.
7. Zakaat (Charity) : It is upon the Muslim to fear Allaah with Zakaat, it is from the five pillars of Islaam. Give Zakaat from the apparent and the non-apparent, from the jewellery and possessions.
8. Sadaqaat (non-obligatory charity) : ‘Spending on one’s parents, family and companions. The angels make du’aa for the one who spends, that Allaah replenishes them, and another makes du’aa that the one who refrains from spending that his wealth is destroyed. Allaah says ‘whoever does even an atoms worth he will see it and whoever spends in the path of Allaah, Allaah will replace it’.
9. Du’aa (Supplication) : Allaah says, ‘Call on Me and I will answer you’. Allaah orders us to supplicate; supplication should be made for one’s rizq. ‘O Allaah give us the good in this life and the hereafter and save us from the Fire’. The Prophet (sallallaahu ‘alayhi wa sallam) used to say this du’aa.
10. al-Birr (The Righteous) : A door from the doors of relief, ‘Verily the pious people will be in the paradise and the evil doers will be in the hellfire Imaam Ibnul-Qayyim (Rahimahullaah) stated that this ayah refers to the dunyaa (worldly life), the barzakh (the period between death and the day of resurrection) and the Aakhirah (hereafter) contrary to what people comprehend.
11. Material Means : The means from the material means are also from the means of sustenance but self-control must be observed, knowing that dependency is upon Allaah alone. It is merely a means by which you work. We Should say ‘O Allaah, this is the means by which you provide for me if it wasn’t for the fact that Allaah provided we wouldn’t have used it. When Maryam (alayhis-salaam) was in her post-natal bleeding, Allaah says ‘And shake the trunk of the date palm before you and it will provide ripe dates for you. We are not dervishes who do nothing, we work by the means but we do not go by means which are unlegislated by Allaah. Many of those who are obsessed with their means fall to diabetes and Cancer, their minds obsessed with their work.
12. Holding Fast to the Book and the Sunnah : And if only they had established the Toraah and the Injeel, they would have eaten from above them and under their feet.’ If this is in regards to those who should have held on to the scriptures then it is pivotal to hold on to the book and the Sunnah. We have mentioned 11 of which are abstract and now we mention the last which is physical.

After the Khutbatul Haajah the Sheikh mentions our subject tonight deals with: The means of getting sustenance and the doors towards sustenance. This subject in which everyone likes it, however many of them went wrong in the way of going about it. So, the Muslim knows the legislated means and doors towards attaining sustenance of which Allaah has mentioned in the Qura’an and of the Messenger has mentioned and carried those legislated means out he would have gained what has been promised to him. And sometimes these means are called ‘Abwaabur Rizq’ or ‘Abwaabul Furaj’ i.e doors towards relaxation and relief or if you wish to say ‘Abwaabul Rizq’ – doors towards obtaining sustenance or if you wish then say ‘Asbaabur Rizq’ i.e the means of sustenance. So the first means insha-Allaah (the students of knowledge should write these down in the notebooks with the proofs which we will mention from the Qura’an and the Sunnah). The Sheikh continues with the first door of means is :
1. Al-Istiaqaamah (Steadfastness on the Deen of Allaah) : Al-Istiqaamah of the Deen is a door from the doors of relief from difficulty and a door from the doors of sustenance and a means from the means of sustenance. Allaah (subhana wa ta’ala) says,
‘and if only they had believed in Allaah and had Istiqaamah on the right way, We would surely have bestowed upon them water (rain) in abundance.’
So Istiqaamah on the Book and the Sunnah and holding onto them wholeheartedly without increasing in them or taking away from them, this is a door from the doors of relief from discomfort, and a door from the doors of sustenance and a means from its means. On the contrary it is from the greatest means of Rizq in the Dunya and the Aakhirah. And if you knew the following means you would have known how much the people had gone away from them these days except whom Allaah has had mercy on. They want Rizq but they went wrong in the ways of attaining it and the doors towards it and its means except who Allaah has had mercy on them and they are very few. Even to the point where it might come to the thought of a person that if he wants rizq all he has to do is engross himself in pursuing the dunya and leave off the ‘Asbaab-al-Shar’eeah’ – (that is the means designated by the Shariah). So he doesn’t find except adverse hardship and you ofcourse know what rain has of benefits for the Ummah. The Sheikh mentions the ayah in Surahtul Anbiah :

‘We made all things living from water.’

When rain comes, i.e the rain that has the mercy of Allaah with it, all of the good in turn comes – the earth vegetates fruits and various herbs and waters in rivers become plentiful and the cattle and the riding beasts benefit and the good of humans and animals become abundant and agriculture becomes successful and ghee and honey becomes abundant, and sheep, cattle becomes abundant and the market prices become lower. And even the heat it gets lowered a great deal from the people. The Sheikh mentions the ayah again :
‘and if only they had Istiqaamah on the right path, We would have given them water (rain) from the sky in abundance.’
And Istiqaamah as you know as Allaah (subhana wa ta’ala) says :

‘That is verily those who say, “Our Lord is Allaah, then they have Istiqaamah, the angels descend upon them saying, ‘have no fear and do not be sad and have good tidings of Jannah (Paradise) that you have been promised. We are your protecting friends in the Dunya and in the Aakhirah. ‘

And whomsoever has Allaah as his wali or his protecting friend and has the angels as his awliyaah, his protecting friends, will Allaah leave that person to be by himself without any protection? Whoever thinks that Allaah will let go to waste his awliyaah, the ones that are close to Him, that hold firm to the Book and the Sunnah – then he has thought negatively about Allaah. So, the first door from the doors of rizq is Istiqaamah upon the Deen. And visualize the time that the people were Mustaqeemeen – when they had Istiqaamah upon the Book and the Sunnah.
Ibn Qayyim (rahimahullah) he mentioned in his book ‘Zaad al-Maad’ that he found a grain of wheat the size of a date stone. The Sheikh reiterates : a grain of wheat the size of a date stone. And a cucumber the length of it being such and such … This is barakah from Allaah. So then Istiqaamah would probably lead to having a tomato that would need two people to hold it, a water melon which needs 5 or 6 people to hold it – i.e if there is present holding to the Book of Allaah and the Sunnah, no bid’ah, no khurafaath (superstitions & folklore), no sheer foolishness, no magic, no taking of intoxicants, no ribaa and no zinaa, no ‘liwaath’ — no sodomy and no lying and no fujoor – witness evil doing and no ‘shahaadatuz zoor’ — bearing witness to falsehood, and no wicked oath and not putting off of the prayers.

With Istiqaamah there will be present an abundance of good by the permission of Allaah. Our forefathers mentioned to us (May Allaah forgive us and them and all the Muslims) that they used to sell a young sheep for a Riyal. So, they eat its meat and sell its skin for a Riyal. So he slaughters it, he eats it with his family, his neighbours and whoever comes and at the end of it he sells the skin for a Riyal. He didn’t lose anything. So Isthiqaamah its affair is great in this Dunya and Aakhirah, in your Deen and dunya and in your Barzaakh, in your Aakhirah if you held on to the Kitaab and the Sunnah.
And the second means is Eemaan and Taqwa : i.e the second and third. Now we have three means, Eemaan and Taqwa. As Allaah (subhana wa ta’ala) says :
”And if the people of the towns had believed and had the Taqwaa or piety, certainly We would have opened for them blessings from the heavens and the earth. But they belied or denied the Messengers so We took them with punishment for what they used to earn. Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep? Or did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing? Did they then feel secure against the plan of Allaah? None feels secure from the plan of Allaah except the people who are losers.’

The first three means he returns he says with the ayah : walaw anna ahlal Qura ..’ and ‘Qura’ here encompasses al-Qura wal Mudah. i.e the word Qura means villages and he says this ayah encompasses both villages and cities. And Makkah is the Ummul Qura as you know. This is not specific to villages but on the contrary villages, cities and all. He repeats the ayah :
‘If only the people of the cities had believed and had taqwa, We would have opened for them the blessings from the heavens and the earth.’
Henceforth al-‘Eemaan is a door from the doors of relief from difficulty, and a door from the doors towards attaining rizq (provision) and a means from the means Rizq. ‘Eemaan in Allaah and His Books, and His angels, the Last Day and in Qadr (Divine decree), its good and its bad, the belief or Eemaan in the Qur’aan and in what the Qur’aan contains, Eemaan in the Rasool (Messenger) and what he came with from Allaah, Eemaan in the pure prophetic Sunnah and what it contains.

‘If they believed and had piety, We would have opened up for them the blessings from the heavens and the earth.’

And as He said (subhana wa ta’ala) :
‘And whoever has Taqwaa of Allaah, Allaah makes for him a way out and provides for him from where he would not expect.’
The Sheikh reiterates that ‘He would have provided for him from where he never would have expected – from where his mind would never have thought about it. And hence not expecting that he would find this prepared blessing, the blessed sustenance from this source. However, taqwa of Allaah prepared for him these different ways and made ease for him the means.’
The Sheikh reiterates: ‘He would make for him a way out and provide for him from where he would not expect.’
We want rizq. However we lost gaining it by its legislated ways except whom Allaah has had mercy on. Rizq by lying and playing and zig zagging, stealing and deceit, evil plotting : ‘O people’ the Sheikh implores : Is this the way to get rizq? You are right now spreading up the establishment, you are right now speeding up the establishment of punishment on yourself and torment if you disobey Allaah. Therefore why not hold onto the deen and have glad tidings of good and have glad tidings of relief from hardship?
So right now we have three doors : Al-Istiqaamah, al-Eemaan and Taqwa.
The fourth door is : Tawakkal alallaah (having trust in Allaah) : The Prophet said, (as recorded in Tirmidhi & Ahmad) ‘If you placed your trust in Allaah, a true trusting in Allaah, Allaah would provide for you just like he provides for the birds. It goes out in the morning hungry and returns in the evening full.’
At-tawakkal alallaah – ‘having trust in alAllaah, not on oneself, not on the pocket, not on the bag, not on the job or employment, not on the friend, not on the merchant, not on the farm, not on the car or the store you might own. That is just a means that you work. It is nothing more than a means. However it is obligatory for your heart to be dependant on Allaah and to trust in Allaah.
He alahis-salaatu wassalaam, you have heard him say : If you put your trust in Allaah, a true trusting in Allaah, He would have sustained or provided for you as He provides for the birds. That is the rizq or the sustenance of the bird is easy. i.e the sustenance of the bird is very easy. It goes out in the morning hungry and returns in the evening satisfied with their bellies filled not with difficulty. It gets its rights with ease and then returns and birds are of many types. Take notice. Some of those birds are those that are big and don’t eat except meat. And Allaah azzawajal gives it meat. And every bird takes what Allaah has decreed for it. And no one enumerates it except Allaah and the amount that no one can enumerate except Allaah and their sustenance is due upon Allaah. i.e He will sustain it. And He mentions the ayah :
‘And so many a moving creature carries not its own provision. Allaah provides for it and for you.’

‘And there is no moving creature is there on earth but its provision is due from Allaah and He knows its dwelling and its deposit i.e in the uterus or in the grave. All is in a clear Book.’
He is talking about the ‘Lawh al Mahfudh’ — the Book of Decree which is with Allaah.
‘ We have not created the Jinn and the mankind except that they should worship Me. I do not want from them sustenance nor do I want them to feed Me. Verily Allaah is the One that provides. He is the Owner of Power and Strong.’
‘In the sky is your sustenance and what you are promised and by the Lord of the sky or the Heavens and the earth, verily it is the truth just like it is the truth that you can speak. Verily it is the truth that Allaah is Ar-Razzaak and your rizk is with Allaah and it is written for you and that is coming to you and there is no doubt about it.’

And the Sheikh reiterates : Verily by the Lord of the Heavens and the earth, it is true, just like it is true that you can speak. However where is the Eemaan in the Book and the Sunnah these days? Where is the one who wholeheartedly believes in the word of Allaah and the words of the Rasool alaisalaathu wassalaam and who is aware and feels the power of Eemaan and the power of tawakkal alallaah? And Tawakkal alallaah does not mean that you don’t work with the means. No, you carry out the means. However, you don’t depend totally on the means. You carry out the means. However you depend upon the ‘Musabbibul Asbaab’ – the One that makes the means and actually from above. He is Allaah. Look at the bird – it carries out the means; it went out hungry and returns satisfied. So it carried out the means. It flew and moved from tree to tree, and from place to place with comfort and received its sustenance and then it returns. So you also carry out the means in a way that is best without torment, without toil and adverse hardship and that is the way that is best. No more than a means. For example the cure for a disease – a mere means. A man is sick and they say he is tired and sick. Give him some black seed or a little honey or give him some pure milk to drink. Someone has an acidic stomach – so pure milk is good for his stomach. A small thing in a way that is good. And Allaah healed him. Do cupping for him or cauterization (healing with fire).

The Messenger of Allaah said : ‘A cure is in three things. In drinking a little bit of honey, or in the line that a person who does cupping draws (puts marks on your skin) or in the using of the fire (cauterization).’ And this is in Bukhari in the Book of Medicine.

A mere means that they used to do in the past. Someone got sick in the times of the Salaf and their medicine was very simple – maybe with 5 Riyals or 6 Riyals. Not like now where a man may have to sell his house, his property and his car and sell and sell and sell so that he can go around and get treatment, go abroad and get treatment and if he had taqwa of Allaah azzawajal he would have got cured with 5 Riyals easily. However, when they opposed look at the punishment? And they didn’t depend upon Allaah, they depended upon the pocket, upon their money, upon his pocket, upon his money, and leaned on himself and didn’t lean on Allaah and in turn Allaah entrusted them to their own selves. My slave did not trust in Me and depended on himself so Allaah entrusted him to himself. So he sells what he owns and he returns sick – the same way he went. Sometimes even more sick and he dies there. And they comes with him dead, wrapped up.

There has to be tawakkal alallaah along with carrying out the legislated means. The salaf there used to be from them who used to sell oil and this is present in the biographies of the narrators of Hadeeth – so and so, the son of so and so As-Zayyaath. Meaning he sells zaith – olive oil and such. He spends on himself and his immediate and extended family. So and so, the son of so and so as-Sammaam – he sells saman which is called ghee (a butter material from cattle) and he spends on himself and his family. So and so, the son of so and so al- Assaal – he sells honey. So and so, the son of so and so is al-Hannar – he sells wheat; and they depend on Allaah. Right now you’ll find in most stores and supermarkets – in some of them you will find a thousand type of products as if he wants to put the whole dunya into his pocket.

The Sheikh then said something that was not clear and he continued. He made distrust and greed and toil and adverse hardship and they lost the Deen except whom Allaah had mercy on. Now we have four means from the means of sustenance.
The fifth door is Ash-Shukr (Giving thanks) : ‘And when your Lord proclaimed that if you give thanks, I would increase you and if you deny the blessings then verily My torment is severe. ‘

Where is Ash-Shukr these day Allaah (subhana wa ta’ala) says. You have a 100 Riyals, you gave thanks to Allaah without saying ‘what is this, it is just a little bit, this is not enough’. The people they have and they have and you didn’t say this. You leave the speech of the ignorant people. Give thanks to your Lord for a quarter of a Riyal and give thanks to your Lord for the excrement of the feces. If it wasn’t for Allaah it wouldn’t come out. Yes by Allaah the excretion is a very big Ni’maah. If it didn’t come out you would have been befallen by poison and death. Don’t say I don’t have. Has Allaah given me and the people who have and have and have and then they make it hard and then you forget what Allaah gave you of blessings. Don’t you know that giving shukr is a means of increasing your rizq and not giving shukr is a means of decreasing of sustenance.

The Sheikh reiterates : ‘If you give thanks, We will increase you.’ If you give thanks to Allaah for a 100/- Allaah increases for you upon it and then it becomes 500/-. If you give thanks to Allaah for 500/- Allaah increases it for you and then it becomes a 1000/-. And the more you give thanks the more Allaah increases you. Allaah does not go back on a promise.

There has to be Shukr and Hamd, giving praise and Sana’a (giving praises of Allaah subhana wa ta’ala) and Eemaan that it is Allaah who provided it for you. Allaah is the One Who provides and He is the One who gives life. He is the One Who gives death and He is the One who does everything (subhana wa ta’ala) and as for the people then they are weak.

‘O mankind it is you who stands in need of Allaah but Allaah is rich and free of all needs. If He wished He could destroy you and bring another creation and that is not at all hard upon Allaah. The people all of them are fuqaraahu ilallaah. They are poor people with regards to Allaah so don’t look at their pockets. Look to Allaah. Look to the treasures of Allaah.

‘For Allaah is the treasures of the heavens and the earth. However, the hypocrites do not understand this. The munaafiqun, the hypocrites they always believe and have faith in the material things and as for the unseen things, then they don’t believe. Only in material things 1+1 = 2. Something material, tangible, calculated. Faith in the unseen – this is not present with him. This is present with the believers. For this Allaah said about the Munaafiqeen : They say, ‘Spend not on those who are around Allah’s Messenger until they desert him. They said make it hard for them with regards to charity and donation until they leave from Muhammad and were finished from Islaam and its people.’

They are the ones who said that : don’t spend on the Messenger – the people that are around the Messenger of Allaah until they leave from him. So Allaah said refuting them :
And for Allaah are the treasures of the Heavens and the earth. However, the hypocrites they understand not. So beware of being from the Munaafiqeen that don’t understand the Book and the Sunnah and the ones that don’t believe except in material things. They don’t have eemaan in the unseen, untangible things and pursue the Deen of Allaah, and learn the Book and the Sunnah, and act upon it and spread it to the people because Allaah says : We have neglected nothing in the Book, everything is present in the Book of Allaah and in the Sunnah of the Messenger .

We have now 5 ways. So shukr — always make your tongue accustomed to Shukr of Allaah, upon His blessings even if it is a little. Because it is something enormous with Allaah. First of all you are ordered to give Shukr. Then He mentions the ayah :
‘Do work, O family of Daawood with thanks, and few of my servants are thankful So you have to thank Allaah.’
It is a saying of the Prophet : ‘So you have to thank Allaah. Whoever doesn’t thank Allaah doesn’t thank the people. ‘It is also in the hadith that whoever has helped you : say Jazakallaahu khaira. Don’t’ say : what has he given me? Such and such…this is nothing. By Allaah this is a catastrophe for the one that doesn’t accustom himself to giving shukr i.e he doesn’t have except denial of the favours of Allaah and His creation. You should do the contrary, accustom yourself to giving thanks and be from the thankful people. And Allaah (azzawajal) said :

And indeed it has been revealed to you as it was to those before you, if you make shirk then all your deeds will be in vain. And you will certainly be among the losers. Nay, but worship Allaah and be among the grateful. Be from the grateful. Give thanks to Him for everything.
Do you not see that if Allaah did not make the sleep for you, what would you do? The rest of the people are asleep and comfortable at night and you don’t have sleep night after night after night. Is it torment or isn’t it? It is ni’maah, the blessing of sleep. How much does it equal? The ni’mah of security, how much does it equal? He mentioned the Surah :
[106] Surah Quraish (The Tribe of Quraish)

(In the Name of Allah, the Most Gracious, the Most Merciful.

(1. For the Ilaf of the Quraysh.) (2. Their Ilaf caravans, in winter and in summer.) (3. So, let them worship the Lord of this House.) (4. Who has fed them against hunger, and has made them safe from fear.)

——————
Al-Aman – security or safety is a ni’mah. You must single Allaah in worship. He Allaah subhana wa ta’ala said : You must worship (Allaah) the Lord of this House (the Ka’bah in Makkah), the One who fed you against hunger and made you safe from fear. You must sacrifice for Allaah alon, you don’t make vows except for Allaah, and you don’t swear except by Allaah and you don’t put your trust except in Allaah and he goes on to mentioning a hadeeth about tawakkal :

In Allaah put your trust if indeed you are believers. Verily Allaah loves those who trust in Allaah. Then upon Allaah let the people put their trust in. Then upon Allaah let the believers put their trust in.
There must be a firm holding on to the Book of Allaah and the Sunnah of the Messenger and their must be obedience to the Messenger if we want success and salvation in the Dunya and the Aakhirah. So Ash-Shukr is the fifth.
And the sixth : Dhikr (Acts of Obedience and Remembrance) : Because Allaah says :
‘Whoever who turns away from the dhikr of Ar-Rahman, We would put for him a shaitaan to be a companion for him.’
He says :
“And whoever turns away from My remembrance then verily for him is a wretched life. And We will raise him up on the Day of Judgement blind. He will say, ‘O Lord why did you raise me up blind when I used to be able to see?’ He will say that it is the same way that My ayath had come to you and you forgot them and this day, you will be forgotten.”

So, when he went away from the remembrance of Allaah and his obedience, Allaah punished him with a wretched life, hard life, tiresome. However, if he was the opposite i.e if he didn’t turn away from the remembrance of Allaah on the contrary took towards the remembrance of Allaah and took towards the obedience of Allaah, he will not in this case have wretched life but a pleasant and comfortable life of course. Henceforth pay attention. Those who turn away do not have reward and those who turn to Allaah have a reward i.e. a person who remains upon the remembrance of Allaah will have a pleasant life, whoever turns away from remembrance will have a wretched life.
The Sheikh reiterates :
‘Whoever turns away from My remembrance then for him is a wretched life.’

He turned away from the remembrance of Allaah and the thanks of Allaah and the obedience of Allaah so Allaah punished him with a wretched life. He doesn’t attain his morsel of livelihood except after a day of great hardship – after having reached the verge of death, after having had a toil of a donkey and the toil of a camel and having seen different forms of death repeatedly, he attains his morsel of livelihood or drink of water. However, if he obeyed Allaah all of his affairs would have been good, his life and livelihood would have been pleasant, comfortable, pure, blessed and henceforth zikrullaah and holding fast to the obedience of Allaah, you will tread in steadfastness and goodness and comfort with the blessing of Allaah (subhana wa ta’ala). This is the sixth.

The seventh is Zakaat (Charity) : As the Prophet said (reported by Hakim) : If they didn’t stop preventing from paying their zakaat of their monies except that the rain from the skies was prevented from them. And if it was not for the animals, rain wouldn’t have fallen upon them. It is a long hadith but this part of the hadith is the point of discussion. ‘That they did not prevent from paying their zakaat, of their monies, except that the water from the sky was prevented from them and if it wasn’t for the animals it would not have rained upon them.

In this hadith it is clear that if they prevent from giving their zakaat, the water from the sky would be prevented from them. And if it wasn’t for the animals it would not fall upon them at all. It does however rain on them — a mercy from Allaah due to the animals and due to the babies who are not responsible. Therefore not paying zakaat is a means of the prevention of rain from the sky. And if the rain is prevented from the sky, poverty takes place and torment and destruction over the people of the land. So fear Allaah with regards to the zakaat of the properties, the apparent and the non-apparent, (the Daahir and the Baatin) — the non-apparent meaning the gold and the silver in jewellery and these other cash commodities in their different known currencies; and the apparent meaning the cows and sheep and camels and agricultural products. These things that are seen in front of the people. So it is upon the Muslim to fear Allaah with regards to the zakaat of his properties : apparent and non-apparent properties. Because zakaat is a pillar from the five pillars of Islaam. And Allaah had made the things that should be spent on in the 8 categories mentioned in surah at-Tawbah.

The Sheikh said : Read the ayah. He does not mention it in full. However, I will mention it. In the ayah sadaqaath here means zakaat. They are only for the fuqaraah and the masakeen, (which is a degree higher than a fakeer) and those employed to collect the funds, and to attract the hearts of those who have been attracted to Islaam, to free the captives, to free those in debts and for Allaah’s cause and for the wayfarer. A duty imposed upon Allaah and Allaah is All-Knower, All-Wise.

So, if the people stopped paying their zakaat, the water from the sky would be prevented from them. The correct statement from the people of knowledge that jewellery of women from gold and silver if it reaches the limits from where one pays the zakaat , then zakaat is upon it if it reaches that limit and one year has passed on that limit. Nasaab or the least amount on which the zakaat should be paid is 80g of gold and 400g from silver. So if the husband owns it, he gives the zakaat. And if the wife owns it she gives the zakaat which is obligatory every year. So, if it is less than 80g maybe 76g and she does not have cash properties then, it is not upon her to pay zakaat. However if it is 76g for instance and she has cash worth such and such grams, then she has to pay zakaat because she has from this cash what would make up for the deficiency in silver.

The Sheikh says again : If people did not stop paying their zakaat, except that the rain from the sky was prevented from them and if it wasn’t for the animals rain would not have fallen upon them.

The eighth door of sustenance : Sadaqaat (non-obligatory charity) : Charitable donations, and nafaqaath (regular spending) – you spend on yourself, on your wife, on your children, on your father and your mother, your uncles and aunts, your righteous neighbours, on sons and daughters, relatives, widows and orphans – this type of charity, the affair of this is great with Allaah. This is a means of accumulation of provision, a door from the door of sustenance. And it has come in the saheehain from the hadith of Abu Huraira (radiallaahu anhu) that the Messenger of Allaah said : There is not a day that the slaves wake up in it .. everyday that the servant wakes up except that two angels come down and say : one of them says to the other ‘O Allaah give to the person that spends , give him something to replace it;’ and he says to the other one : ‘O Allaah give to the person that holds back a type of destruction.’

So try and not make a day pass from you from the days of Allaah except that you stretch your hand as much as it is your ability to do, even if it is a little.

The Prophet said : ‘Fear Allaah even if it is with half a date.’

And Allaah (subhana wa ta’ala) says: ‘fa mai ya’mal misqaala zarrathin kharrai yara. Wamai ya’mal misqaala zarrathin sharrai yara’ — ‘that whoever does an atoms worth of good he will see it. And Allaah (subhana wa ta’ala) also says, ‘whatever you spend in the way of Allaah, He will replace it and He is the best of the Providers.’

What is the meaning of ‘He will replace it?’ i.e He will give you what is better than it. Don’t think that is the end and that it has gone from you. It will return to you with that which is better, insha-Allaah.

The Sheikh says again : Whatever you have spent, then Allaah will replace it for you and He is the Best of Providers. And he says again that : O Allaah give the person that spends a replacement that is replaced for him with good, O Lord of the worlds.

And in the hadith of Abu Huraira (radiallaahu anhu) that Msulim related that the Messenger of Allaah said : that there was people from people that were from before you a man who had a garden. And another man heard a cry from the sky, an angel from the clouds who said, ‘give water to the garden of so and so.’ So he poured into it some water into one of the irrigation holes and then the water ran into that garden. So the person who owned the garden, he had a shovel in his hand and he was fixing the water and fixing the dirt and this man said to the man who owned the garden, ‘may Allaah have mercy upon you. What is your name?’
He said: I am so and so, the son of so and so. Then he said: ‘Why do you ask?’
He said: ” I hears a voice from the clouds saying, ‘give water to the garden of so and so. May Allaah have mercy on you. What do you do with this?’
So the owner of the garden says : ‘When I plant and then I harvest, I give one-third for me and my family and I take 1/3rd and I give it in charity. i.e I take 1/3rd and roll it back into my garden.
Look at this. What is required from him is only a 10th of the farm that is if it comes from natural torrential streams and the like (without any artificial irrigation or water). And a half of the 10th if it is water with sprinklers and irrigation.

So rather than give one from 10 or ½ from 10, he gave from 3. Meaning he put aside more for charity. So see how Allaah singled him out with rain especially for his garden. Rain specific for him over his neighbours. What did he do to deserve this? He gave sadaqa. Therefore Sadaqaa doesn’t decrease wealth.

Once we were in a certain area giving dawah and alhamdulillaah we always go out calling the people to the Book and the Sunnah of the Messenger of Allaah and remind them of Allaah and the Last Day and righteous deeds and we saw that the mountains were green and the trees were green masha’Allaah and what a beautiful sight. And they had good agriculture. They must have had a good reason because their neighbour’s lands were dusty and barren and their land was green. We saw the reason on the way. There if you walk from a distance to a distance you could have the coolness of water i.e from place to place except that we saw a water cooler.

The Sheikh said : Because of the water cooler, Allaah sent down rain because of this cooler. If they are generous people, then Allaah is more generous than them. He is generous and loves the generous people and if they are merciful, then Allaah is more merciful than them. Allaah is Merciful and He loves the merciful people.

A sadaqa that they did, Allaah did not lose it for them. On the contrary, He gave them the reward for it in this world and the Hereafter. Therefore Sadaqa is a reason for the increase in provision and it is a door from the doors of sustenance and a door from the doors of relief & distress – as-Sadaqa. And also az-Zakaat, it is a door from the doors of relief & distress and all of what you have heard are doors from the doors of relief from distress –- a door of provision and a reason for provision. Even if some of the people only see the material means. As for these other legislated means then these are not in the minds of most people these days, except those on whom Allaah has mercy on. Even if they read the Qur’aan – however, without pondering, except whom Allaah has protected from that. We have eight now.

The ninth door is ad-Du’aa (Supplication) — Don’t forget ad-Du’aa O’ Servants of Allah. Its affair is enormous. And your Lord said : ‘Call on me and I will answer you’.

Du’aa is if you said something like :
‘Allahummar-ziqni’ — O Allaah provide for me.
Rizqan Halaalan’ – a Halaal rizq.
‘Tayyiban’ – pure
‘Mubarakan’ — blessed
‘And make what you provided for us something a means of help – that would help us in your obedience.’
‘O Allaah it is your rizq that is pure and halaal.’
‘O Allaah make me be free with your halaal — from having to deal with anything that is haraam. To be free from needing anything except your bounty.’

You have supplicated to Allaah asking for good sustenance because he ordered you to supplicate.
Allaah ordered you to supplicate and He has promised you that He will answer. And what do you think, du’aa is for something else and not for rizq? No, it is even for rizq.

Allaah mentions from the supplications from His righteous slaves : ‘O Allaah give us in this world the good and in the Hereafter the good and save us from Fire.’ – And from the good of the Dunya is halaal sustenance that helps you in the obedience of Allaah. And the Hadith of Anas in the saheehain that he said : ‘Every time the Prophet used to make dua, he used to make dua with this du’aa :
Rabbana Aaathina fid-Dunyaa hasana wafil Aaakhirathi hasana wa kina azaabannaar.’
‘O Allaah give us the good in this world and the good in the Hereafter and save us from the
Hell-Fire.’

So, du’aa its affair is great. So supplicate to your Lord to give you good sustenance and halaal provision and pure sustenance, blessed provision and beneficial sustenance and you should ask Him to satisfy you with halaal and not with haraam and to make you satisfied with His bounties and not in need of others.

The Prophet used to say in between the two sajdaas in salaah :
Rabbigh firli warhamni, wajburni, ….
‘O Allaah forgive me and have mercy on me, make me firm, guide me, comfort me and sustain me.’
Between the two sajdaas in every salaah and sometimes he would say
‘Rabbighfir lee, Rabbigh firlee.’
‘O Allaah forgive me, O Allaah forgive me.’

Look at how many hadiths with regard to seeking rizq or sustenance from Allaah (subhana wa ta’ala) and this is considered from the means as you have heard from the legislated means. So now we have nine.

The tenth door is al-Birr (The Righteous) – ‘Al-Birr al Waalidain’ having piety towards the parents, its affair is great. And it is a door from the doors of relief from grief, and it is a door from the doors of rizq and it is a means from the means of rizq. Allaahu (azzawajal) says :
“Innal abraara lafee na’eem. Wa innal fujjaara lafee jaheem.’
‘Verily the (Abraar) the pious people are going to be in Paradise and the (Fujjaar) the wicked, evil doers will be in the Hellfire.’

Imaam Ibnul-Qayyim (Rahimahullaah) mentions in his book ‘Madaarijus Saadiqeen’ – the people who check the course — in the first volume that the one that thinks that Naeem and Jaheem i.e the Paradise and the Fire in this ayah will only be on the Day of Judgement, then he has misconstrued the ayah. The ayah is general. So the abraar are in Naeem’ in the Dunya (worldly life), and the Barzaakh (the period between death and the day of resurrection) and the Aaakhirah (Hereafter). And the Fujjaar – the wicked, evil doers are in Jaheem in the Dunya (worldly life), in the Barzaakh and in the Aakhirah.

And from the Naeem, the pleasantry of the Dunya is good provision, halaal provision, pure sustenance, that is a help for you to do righteous deeds. In that case, then be righteous to your parents and ya subhanAllaah. This is something that is tested and proven to be true. Just by if you did good to your parents and by being righteous to them, help them and ask from them du’aa except that Allaah will provide for you good and fast sustenance as the Prophet said in Saheeh al-Jaami : ‘there are two subjects whose punishments are made to come fast. Al-Baghi i.e infringement upon people’s rights and ‘uqooq’ i.e being disobedient to the parents.

The one who infringes on the rights of the people, infringes on the rights of the people with oppression, infringes on the rights of the people by insult, infringes on their rights by striking physically, infringes on their rights with transgression and taking their money or striking their bodies or insulting their honour. This ‘baab’ or affair — its punishment comes in this life and fast, i.e. before the Aakhirah and just like this ‘al-Uqooq’ – disobedience to the parents. The punishment of disobedience to parents comes fast and the opposite is the same al-Birr and Adl and Insaaf. i.e justice / equity.

Insha-Allaah you will take the reward now and later. This is the developed understanding of the Hadith and the ayah:
“Innal abraara lafee na’eem” – Verily the pious people or the people that are the righteous are in the Paradise. So there are ‘Naeem’ in their Dunya and their Aakhirah. And from the Naeem is self-contentment. Even if what is in his position is minute. Allaah has given him ‘an-Naeem’ in the dunya – he feels contentment with that. He is not like the one that was victim to bankruptcy, feels that he has nothing in his pocket – bankruptcy, he has a lot of burden, always thinking, always angry.

No, the power of Imaan makes him content and comfortable. Allaah is the One who created me and He has been responsible for my sustenance. You have the Hadith of Abdullah Ibn Masood in the Saheehain and it has been mentioned in the 40 Hadith of Imaam Nawawi : Allaah creates the soul in the womb in the fourth month and in the fourth month he sends an angel to write four words : what his sustenance would be, what his work would be, when he would die and whether he would be happy or miserable.
When you are in the stomach of your mother in the fourth month, when the spirit is blown in, this angel is ordered in the writing of these four things and from these is sustenance, how much provision you will get so you will live in the dunya, the measuring of what Allaah has written for you and your rizq in the dunya is the measuring of what Allaah measured for you of rizq and whether you are going to be happy or miserable, what is the appointed time for death and the reason –– so you walk on a path that Allaah has written for you Azzawajal, you walk on it with your choice because Allaah did not oppress anyone. As He said: ‘And I surely am not an oppressor for the servants.’

So Imaan : the believer in Allaah and the believer in His deen and Shariah, then she should do what is from Imaan – Imaan in al-Qadr — the good of it and the bad of it. And that Allaah has decreed his sustenance and that his endeavour does not speed up anything and his slowness doesn’t delay anything in this affair and that the affair is in the hands of Allaahu ta’ala. So what He wills it is and what He didn’t, it will not come out to anything. However it is this person who reads the Book of Allaah and ponders over the Book of Allaah and always reads the Sunnah of the Messenger (alaihissalaatu wassalam) and ponders always upom the Sunnah of the Messenger of Allaah .

The tenth door is Material Means : The Sheikh says from those means are those material means like for instance being a farmer, a merchant or a manufacturer – any means from the material means as long as you don’t destroy yourself. You were not created for the purpose of the Dunya. Whether you were created for the purpose of Allaah (azzawajal) i.e for the purpose of worship and the most important thing is satisfaction and continence, i.e self-control with regards to passions and seeking self-sufficiency from Allaah and satisfaction in Him. And you know that some people only have a motor and Allaah made his sustenance from that –– the sustenance of his family, that one motor. And some of them a donkey, and some people from villages have only one donkey and he spends from that for his whole family. Some a camel, some an ox —- he tilts for the people and supports the family. And for some of them an electric tool, or pliers and support from this a whole family. Some of them have 3, 4, 5, items in his possessions, he sells and spends on his family. And others have miswaak and he spends on his family. And another has perfume of antimony (khul) and he spends on his family. So it is more a means that you work by. As you would say :

‘O Allaah this is the dua and it is upon You to answer it.’
In the same way you say : ‘O Allaah this is the means and it is upon You to provide for me.’

You don’t depend upon the means. Because if you depend upon the means and only the means then you would have depended or put your trust in other than Allaah — and this is not permissible. This is a mere means. If it wasn’t for the fact that Allaah ordered us to take towards the means, we would have not taken towards it. However, it is an order of Allaah and look at Maryam (alaihissalam) while she was in her post-natal bleeding, Allaah says to her :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

In this state of pregnancy while being weak and with that He still said : ‘Shake the trunk of the date palm towards you.’ There must be working by the means. Work by the means. We are not dervishes — people that do nothing. We are Muslims and people of daleel and people of the Qur’aan and the Sunnah. We work by the means — in a safe correct means that which does not come in conflict with the deen. i.e. the means is not something unlegislated by Allaah.

One person who might say, ‘we steal’ and this is a means. The other may say, ‘we fornicate’ and this is a means. Another sells intoxicants and says ‘this is a means.’ These means are unlegislated, forbidden. Or asks for bribes or robs or plunders and says ‘this is a means’ or cheats and deceives and says ‘this is a means.’ No, there must be with regards to the means that they have to be legislated from what Allaah has made halaal, not being any disobedience in it, not having any opposition to the deen of Allaah. He mentioned the ayah :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘
(Even though Allah has informed us thus).

The sheikh reiterates that every time he entered the mihrab — the praying place of the private room, he found her supplied with sustenance even though Allaah told us this about her. He found with her sustenance. He (Zakariya) said : O Maryam, from where did you get this?
She said : From Allaah. Verily, Allaah provides sustenance to whom He wills without limit.

And at that time zakariyya invoked his Lord. If you work with the legislated, trusted means, you are trusting in Allaah (subhana wa ta’ala) and by Allaah your rizq will come to you, no doubt. And I have put forward for you examples and Allaah puts forward parables for the people so they can reflect. I said to you : a person spends on his family by selling ‘miswaak and that one spends on his family by being a seller of oil, and that one a seller of ghee and that one a seller of honey and that one is a seller of wheat. He sells wheat and that one is a ‘bazzaar’ and he sells seeds. The books of biographies are filled with this, that of our pious predecessors. And that one is ‘al-Kayyaal’ — he has a scale and he weighs things for people and they pay him and that one fixes shoes, nails it and ties it. Up until now all what I mentioned is present and it is a sign from the signs of Allaah and ar-Razzaaq, He is Allaah (azzawajal) and you may very well find that a person who fixes shoes is in a state of self-contentment than a big merchant and a big manager. Or a ‘sayy aathi’ —- the one who fixes watches and sells watches. You may very well find him in a state of contentment. He has 4 watches in his possessions and he sells it, goes home and is comfortable. You may not find this self-contentment with a merchant or a big manager. Each one of them — his head is filled with problems and he doesn’t find comfort in his sleep and is not patient, and is not resting. Everything is preoccupation and stress and a lot of them become victims to diabetes, cancer and asthma. The other one is comfortable i.e the one who sells honey, wheat, watches etc. He is content with himself. He is not concerned with taxes or he is not concerned with the rent of a store or show room. And the most important thing is self-contentment.

The eleventh door to the doors of sustenance is Holding Fast to the Book and the Sunnah : Holding fast to the Book of Allaah and the Sunnah is considered one of the doors from the doors of sustenance. As Allaah (subhana wa ta’ala) said about the people of the Book : ‘that only if they had established the Toraah and the Injeel (what was revealed to them from their Lord) they would have eaten from above them and from under their feet.’

This is so for the one who holds onto the Tauraat and the Injeel. Then for the one who holds fast to the Book of Allaah and the Sunnah this the given priority because the Book and the Sunnah is better than the heavenly books.

So then we have mentioned 12 doors and means from the means of rizq and from this 11 are spiritual and one was physical or material. Material means we mentioned that we should do work that is halaal, not to waste the time of salaah, he sells or buys or manufactures We have mentioned 11 of which are abstract and now we mentioned the last which is physical.

Whoever likes that his rizq is widened for him and his life is expanded then he should join family ties. Joining the ties is increase in one’s rizq.

Another Hadith of Anas : There used to be 2 brothers at the time of the Messenger and one of them used to work to earn a living and the other one used to go and seek knowledge from the Prophet and he used to worship Allaah. So the one who earned a living complained about his brother to the Prophet and so the Prophet said : ‘May be you are giving sustenance to him. i.e may be Allaah made your sustenance plentiful because of you spending upon your brother.’ So the sheikh reiterated saying: maybe you are given rizq because of him. And he said that this might enter under the category of spending on the student on knowledge. So one of the ways of joining ties of relationships is to spend. With this the Sheikh ends the remainder some of the many means of attaining sustenance and getting relief from distress. Wa sallaahu ala nabee ina Muhammad wa ‘ala Aaalihi wasahbihi wa sallam.

So I finally advice myself and you with the taqwa of Allaah (subhana wa ta’ala) and to hold fast to the Book of Allaah and to the Sunnah of the Messenger . May Allaah give us all tawfeeq and He affirms us on His deen and makes us upon the Book and the Sunnah.

May Allaah reward the sister who Transcribed from the Audio 

Anger : Transcribed Lecture of Dr. Saleh as Saleh

You can Listen to the lecture Here
[audio http://salafiaudio.files.wordpress.com/2014/08/saleh-as-saleh-advices-and-reminders-01-anger.mp3]

Transcribed by – Fatimah bint Mohamed min Canada

The next topic of tonight, insha Allah will be, on the following title, a short talk about a matter which all of us need, and this is to know of anger. We all get angry. And getting angry is just one of our natural instincts. And anger affects everybody, young and old. Muslim or non-Muslim. But the difference lies with the way a Muslim approaches his/her anger: how it should be. Because they are some Muslims who are not abiding by the way to deal with anger, that you can’t really differentiate them from others, from the non-Muslims, or otherwise. We know that whenever someone loses their temper, their anger begins to control them. It orders them and it forbids them, and so one becomes subservient to ones anger without realizing it. This sadly happens very frequently. If we look into our own selves or own lives, and often with disastrous consequences. People have kept off ties because of heated words, exchanged in anger. People have killed each other because of their anger. You can hit someone or kill someone because of your anger. The husband may hit his wife out of anger or the other way around. But there is an urgent need for Muslims to put into practice the teachings of our Prophet Muhammad (salAllahu ‘alayhi wasalam) and learn to control our anger. Anger in itself is not forbidden, we spoke about this earlier. Feeling angry is natural.

The Prophet Muhammad (salAllahu ‘alayhi wasalam) did not forbid anger itself but what has been forbidden is when we act upon the anger unjustly. He also told us what steps to take in order to control this anger. For example, Suleiman ibn Suraad relates, that he was sitting with the Prophet (salAllahu ‘alayhi wasalam) when two people fell out and exchanged hot words. The face of one of them became red, and his veins of his neck became swollen. The Prophet (salAllahu ‘alayhi wasalam) said, “If he could repeat a phrase of which I know, he will get rid of the condition of which he is in. If he said, “a’udubillahii minashaytaani rajeem” (I seek refuge with Allah against Shaytaan, the rejected one) then that which he is experiencing would have gone away from him”. This is reported in Sahih Bukhari and Sahih Muslim. Another time the Prophet (salAllahu ‘alayhi wasalam) said: “when one of you gets angry while standing up, he should sit down. Then the anger will leave him. And if not, then he should lie down.” This is Sahih Hadeeth reported by Abu Dar, in Sunun Abi Dawud.

SubhanAllah, Islam does not leave anything out, from Aqeedah, from creed, to morals and manners. We are told everything. If you sit down when you are angry, it shows that you are in control of your anger. Unlike the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger, and Shaytaan want. I will repeat that, Islam doesn’t leave anything out from creed, to morals and manners. We are told everything. If one sits down when she/he are angry, it shows that she/he are in control. They are in control of their anger and not the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger and Shaytaan want. You are acting according to what Islam teaches you to do, so your anger subsides. Controlling anger is very important. Because when we get angry we know, we are going to say something that we will regret. Something that may ruin our dunya, our life, and or our next life. The Prophet (salAllahu ‘alayhi wasalam) said: A man speaks an evil word not realizing it its importance for which Allah records for him his displeasure till the day he meets him. This is part of a hadith, reported by at-Tirmidhi and others. And it is sahih. It’s correct. In this way anger can destroy faith, which is why you find that once –when– a man came to the Prophet (salAllahu ‘alayhi wasalam) seeking some advice, the Prophet simply said “do not become angry” repeating it several times. What a beautiful piece of advice, undoubtly , so many of our problems would be solved if we just heeded this one piece of advice. On another occasion, the prophet (salAllahu ‘alayhi wasalam) said the strong, isn’t the one who overcomes the people by his strength, but the strong is the one who controls himself, while in anger. And of course we all know that when we fight to control anger, then indeed, you need to be very strong.

‘Abdullah ibn ‘Umar relates that the Prophet (salAllahu ‘alayhi wasalam) said: “no gulp has a greater reward with Allah than the swallowing of rage, which a servant surpasses seeking the Face of Allah.” So when someone has done some wrong to you and you are about to say or do something that neither you or that person will ever forget, and instead of acting upon his anger, if you stop and swallow this, then this so belongs to Allah (subhanahu wa Ta’ala).

These ahadith which I mentioned, should be taken in context. It doesn’t mean that we should never become angry or display our anger. There are certain situations where we should become angry. With tawheed being undermined for instance, or when people are looking down upon the Sunnah of the messenger Muhammad (salAllahu ‘alayhi wasalam) or when Muslims are being killed or treated unjustly. We know that under circumstances, such as these, it is correct to be angry because there are many occasions like these where the Prophet (salAllahu ‘alayhi wasalam) became angry. For example, when he saw pictures of animals hanging in ‘Aishah’s house, as in Sahih Bukhari or when he heard of men who failed to attend the congregational prayer, also in Sahih al Bukhari. All these things caused him to be angry. But his anger was always for the sake of Allah not for any person or injury. And that is why ‘Aishah (radiAllahu Ta’alaa anha) said: (talking about the Messenger (salAllahu ‘alayhi wasalam)) “he never took revenge on his own behalf for anything unless of which Allah has forbidden, has been transgressed, in which case he took revenge for it for Allah’s sake.” When we talk about anger, it is not only the anger we feel when we are in wrong, but also experience anger when we feel that we are in the right. We feel that someone has wronged us and that we must defend ourselves. Here again, we must not let shaytaan ever order us to act on that anger and be unjust making us believe we are correct in doing so.

The Prophet (salAllahu ‘alayhi wasalam) said: “I am a claimant for a house on the outskirts of paradise for one who leaves off arguing, even if he is right, and maybe our act of repressing anger, when in a position to give them to it, will yieldfruitful results.”[Hasan hadith. See ‘Saheeh ul-Jaami us-Sagheer’ (no.1477). ]

Allah says, in Surat Fussilat chapter 41, verse 34, “repel the evil with one which is better, then verily, he between whom, you are in enmity, will become as though you are close friends.”

Therefore, insha Allah, we must try to follow the example of Prophet Muhammad Muhammad (salAllahu ‘alayhi wasalam) to not become angry except for the sake of Allah. The Messenger (salAllahu ‘alayhi wasalam) has left us with numerous ahadith concerning anger and you can find them in chapters of that in books of ahadith. And we must really try to implement this guidance and this is a reminder for myself, wallahi first and for all of us.