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.
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.
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.”
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.’”
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.’
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.
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: judging, decreeing , 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.
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).
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.
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
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.
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?
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).
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.
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.
“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 :
Listen to the story here as told by Dr. Saleh as-Saleh (Rahimuhullah)
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.
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
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.
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.
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.
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