Every year you come and go
Begging Allah because you know
He will give you and ease your pain
Help you through and keep you sane.
But after this month is through
Some will go back to what they do.
At this time the floors are wet (with tears)
Because each night you place is set.
Itikaf, rocking, reciting
The rest of the year the angels are writing.
You call on your Lord with a vigor unseen
Until Ramadan comes again, your worship will not be as keen.
Now we will shop and deplete our funds
After begging Allah for that very one.
No Qiyamul Layl
No Suhoors
I’ll miss your pleas
Until next time they’ll be no more.
I guess I’ll see you again next year,
If the angel takes you, I hope on you will be no fear.
I’ll see you the next time you need Allah,
I’ll Miss You
Author…
The Masjid
Sunday, 28 October 2007
Saturday, 27 October 2007
Transcription of "We need a Ramadhaan"by Abu Uwais may Allah have mercy upon him
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.
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.
The Fruits of Putting One’s Trust in Allaah
The Fruits of Putting One’s Trust in Allaah
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Haqeeqat-ut-Tawakkul (pg. 35-42)
PRODUCED BY: Al-Ibaanah.com
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).
Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]
And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]
So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]
And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]
He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]
And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]
Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.
Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]
So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.
Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.
Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.
It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]
So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]
So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.
Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.
As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.
So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]
So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.
In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
Footnotes:
[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Haqeeqat-ut-Tawakkul (pg. 35-42)
PRODUCED BY: Al-Ibaanah.com
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).
Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]
And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]
So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]
And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]
He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]
And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]
Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.
Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]
So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.
Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.
Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.
It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]
So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]
So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.
Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.
As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.
So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]
So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.
In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
Footnotes:
[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.
Friday, 26 October 2007
just a reminder
DON'T LET SHAYTAN KEEP YOU BUSY
Satan called a worldwide convention of demons. In his opening address he said, "We can't keep Muslims from going to the Mosque." "We can't keep them from reading their Quran and knowing the truth." "We can't even keep them from forming an intimate relationship with their Allaah, our power over them is broken." "So let them go to their Mosque; let them have their covered dish dinners, BUT steal their time, so they don't have time to develop a relationship with Allaah and his messenger, Muhammaad (SAW)." "This is what I want you to do," said the devil: Distract them from gaining hold of their Allaah and maintaining that vital connection throughout their day!" "How shall we do this?" his demons shouted. "Keep them busy in the non-essentials of life and invent innumerable schemes to occupy their minds," he answered. "Tempt them to spend, spend, spend, and borrow, borrow, borrow." "Persuade the wives to go to work for long hours and the husbands to work 6-7 days each week, 10-12 hours a day, so they can afford their empty lifestyles." "keep them from spending time with their children." "As their families fragment, soon, their homes will offer no escape from the pressures of work!" "Over stimulate their minds so that they can not hear that still, small voice." "Entice them to play the radio or cassette player whenever they drive." "To keep the TV, VCR, CDs and their PCs going constantly in their home and see to it that very store and restaurant in the world play music constantly." "This will jam their minds and break that union with Allaah and his messenger, Muhammaad (SAW)." "Fill the coffee tables with magazines and newspapers." "Pound their minds with the news 24 hours a day." "Invade their driving moments with billboards." "Flood their mailboxes with junk mail, mail order catalogs, sweeptakes, and every kind of newsletter and promotional offering free products, services and false hopes." "Keep skinny, beautiful models on the magazines and TV so their husbands will believe that outward beauty is what's important, and they'll become dissatisfied with their wives." "Keep the wives too tired to love their husbands at night." "Give them headaches, too!"" "If they don't give their husbands the love they need, they will begin to look elsewhere." "That will fragment their families quickly!" "Give them story books to distract them from teaching their children the real meaning of Salat." "Keep them too busy to go out in nature and reflect on Allaah's creation. Send them to amusement parks, sporting events, plays, concerts, and movies instead." "Keep them busy, busy, busy." "And when they meet for spiritual fellowship, involve them in gossip and small talk so that they leave with troubled consciences." "Crowd their lives with so many good causes they have no time to seek power from Allaah." "Soon they will be working in their own strength, sacrificing their health and family for the good of the cause." "It will work!" "It will work!" It was quite a plan! The demons went eagerly to their assignments causing Muslims everywhere to get busier and more rushed, going here and there. Having little time for their Allaah or their families. Having no time to tell others about the power of Allaah and his messenger, Muhammaad SAW to change lives. I guess the question is, has the devil been successful in his schemes? You be the judge!!!!! Does "BUSY" mean: B-EING U-NDER S-ATAN'S Y-OKE?
Satan called a worldwide convention of demons. In his opening address he said, "We can't keep Muslims from going to the Mosque." "We can't keep them from reading their Quran and knowing the truth." "We can't even keep them from forming an intimate relationship with their Allaah, our power over them is broken." "So let them go to their Mosque; let them have their covered dish dinners, BUT steal their time, so they don't have time to develop a relationship with Allaah and his messenger, Muhammaad (SAW)." "This is what I want you to do," said the devil: Distract them from gaining hold of their Allaah and maintaining that vital connection throughout their day!" "How shall we do this?" his demons shouted. "Keep them busy in the non-essentials of life and invent innumerable schemes to occupy their minds," he answered. "Tempt them to spend, spend, spend, and borrow, borrow, borrow." "Persuade the wives to go to work for long hours and the husbands to work 6-7 days each week, 10-12 hours a day, so they can afford their empty lifestyles." "keep them from spending time with their children." "As their families fragment, soon, their homes will offer no escape from the pressures of work!" "Over stimulate their minds so that they can not hear that still, small voice." "Entice them to play the radio or cassette player whenever they drive." "To keep the TV, VCR, CDs and their PCs going constantly in their home and see to it that very store and restaurant in the world play music constantly." "This will jam their minds and break that union with Allaah and his messenger, Muhammaad (SAW)." "Fill the coffee tables with magazines and newspapers." "Pound their minds with the news 24 hours a day." "Invade their driving moments with billboards." "Flood their mailboxes with junk mail, mail order catalogs, sweeptakes, and every kind of newsletter and promotional offering free products, services and false hopes." "Keep skinny, beautiful models on the magazines and TV so their husbands will believe that outward beauty is what's important, and they'll become dissatisfied with their wives." "Keep the wives too tired to love their husbands at night." "Give them headaches, too!"" "If they don't give their husbands the love they need, they will begin to look elsewhere." "That will fragment their families quickly!" "Give them story books to distract them from teaching their children the real meaning of Salat." "Keep them too busy to go out in nature and reflect on Allaah's creation. Send them to amusement parks, sporting events, plays, concerts, and movies instead." "Keep them busy, busy, busy." "And when they meet for spiritual fellowship, involve them in gossip and small talk so that they leave with troubled consciences." "Crowd their lives with so many good causes they have no time to seek power from Allaah." "Soon they will be working in their own strength, sacrificing their health and family for the good of the cause." "It will work!" "It will work!" It was quite a plan! The demons went eagerly to their assignments causing Muslims everywhere to get busier and more rushed, going here and there. Having little time for their Allaah or their families. Having no time to tell others about the power of Allaah and his messenger, Muhammaad SAW to change lives. I guess the question is, has the devil been successful in his schemes? You be the judge!!!!! Does "BUSY" mean: B-EING U-NDER S-ATAN'S Y-OKE?
Tuesday, 16 October 2007
A Beautiful Dua
"O Allah, make my love for You the most beloved thing to me, and my fear for You the most fearful thing to me, and remove from me all worldly needs and wants by instilling a passion for meeting You, and when You have given the people of the world the pleasures of their world, make the coolness of my eyes (pleasure) in worshipping You." Ameen
"O Allah, make my love for You the most beloved thing to me, and my fear for You the most fearful thing to me, and remove from me all worldly needs and wants by instilling a passion for meeting You, and when You have given the people of the world the pleasures of their world, make the coolness of my eyes (pleasure) in worshipping You." Ameen
Thursday, 11 October 2007
These are a few excerpts from a book pertaining to the ending of this blessed month of Ramadan. I ask Allah with His wonderful Names and Magnificent Attributes to make this short reading a benefit for the reader and a means of gaining Allah's pleasure.
Chapter: The Ending of Ramadan
Several narrations related to the merits of this month have proceeded, and from them is that which is recorded in Sahih al Bukhari and Sahih Muslim, that The Messenger –salAllahu alayhi wa salem- said:
"Whoever fasts Ramadan with faith and seeking the reward will have his past sins forgiven."
In the narration recorded in the Musnad of Imam Ahmed there is an additional portion of the same hadith stating:
"…his past and future sins will be forgiven"
The chain of narrations for this additional wording is good (hasan). The Messenger –salAllahu alayhi wa salem also said:
"Whoever stands the night of decree (Laylatul Qadr) with faith and seeking the reward will have his past sins forgiven, and whoever fasts Ramadan with faith and seeking the reward will have his past sins forgiven."
An additional wording is recorded in An Nisaee stating: "...his past and future sins will be forgiven"
Later the author states: Forgiveness of sins during this blessed month is conditional to the preservation of what one is instructed to preserve ( i.e . Fulfilling the orders of Allah, and abstaining from what is forbidden). The majority (jemhoor) of the scholars hold that this expiation of sin is specifically referring to minor sins. This is because of the hadith recorded in Sahih Muslim, that The Messenger –salAllahu alayhi wa salem- stated:
"The five daily prayers, Friday prayer to the following Friday prayer, and Ramadan to the following Ramadan are expiations for sins as long as one abstains from major sins."
The author later states: (Some scholars held a different view) Ibn Munthir mentioned pertaining to Laylatul Qadr: "It is hoped that the major and minor sins are all forgiven"
But the majority hold that one must make sincere repentance from all major sins ( in order for them to be expiated).
The aforementioned hadith of Abu Hurairah informs that those three elements mentioned within the hadith are an expiation for past sins. Therefore, it is understood (after combining all the hadiths related to Laylatul Qadr) that one receives this expiation of sins even if one was unaware of the specific night of Laylatul Qadr. And as for the fasting of Ramadan, then one receives this expiation upon the commencing of the month. It is also said that one receives expiation for the fasting of Ramadan the last night of the month. The proof for this is what is recorded in the Musnad of Imam Ahmad on the authority of Abu Hurairah who said: Those fasting will be forgiven the last night in Ramadan. The people said: Oh Messenger of Allah, will this take place on Laylatul Qadr? The Messenger –salAllahu alayhi wa salem- responded: "No, verily the worker receives his pay upon completion of his duties"
The author later states: Az Zuhree used to mention: On the day of Fitr (eid), once the people gather to perform the prayer Allah will look at them and say:
"Oh my servants, verily for Me you fasted, and for Me you stood in prayer! Return (to your homes), indeed your sins are forgiven."
The author later states: The person who fasts and performs all other obligatory actions is from the best servants of Allah. And those who are negligent in fulfilling their obligations and do not give Allah His full due, then woe be to them. If the individual who deals unjustly with the scales (Mutaffif) in this worldly life is warned of a terrible punishment, then what is the case with the individual who deals unjustly with the scales of the hereafter!
(Poetry)
Tomorrow the souls will be granted what they worked for, and the farmers will harvest what they planted. If they did good, then they did so for themselves, and if they did evil, then what terrible actions they have prepared.
The Salaf worked diligently in perfecting their actions and making them faultless, then after that, they showed great concern for acceptance of their actions. They did this because they feared that their actions would be rejected. These are those who give what is incumbent upon them while their hearts are in a state of fear. It is reported that Ali bin Abi Taleb said: Be more concerned that your actions are accepted than your concern of performing the action itself. Did you not hear the statement of Allah:
{Verily Allah only accepts the actions of the Mutaqeen (pious)}
Fudalah said: For me to know that Allah has accepted from me an action the size of a mustard seed, is more beloved to me than this world and everything within it. This is because of the statement of Allah:
{Verily Allah only accepts the actions of the Mutaqeen (pious)}
Malik bin Dinar said: Fear that an action is not accepted is more difficult than performing the action itself.
'Ataa as Sulamee stated: The pious fear that their righteous actions were not done sincerely for Allah.
Abdul Azeez ibn Abee Ruwaad said: I have met people very diligent in performing actions, and upon completion of those actions they are faced with sadness in fear of the action being accepted or not. Some Salaf used to say: The people of the past would supplicate 6 months to Allah to allow them to reach the month of Ramadan, and then upon completion of the month, they would again supplicate 6 months (begging) for acceptance of their fast. Some of the Salaf would display sadness on the day of Eid. It was said to them: This is a day of happiness and joy! They would respond: You have spoken the truth, but I am a servant, my Lord has ordered me to perform an action but I am not sure if He will accept it from me or not.
Wahb noticed people laughing on the day of Eid, upon seeing this he stated: If their fast was accepted, then know that this is not the action of those who are grateful, and if it was not accepted, then this is not the action of those who are afraid.
Hasan (al Basri) stated: Indeed Allah has made Ramadan a means of gain for His creation. (Within this month) they race to gain His pleasure through obedience to Him. Some individuals will gain (win), while others will remain back and lose. It is amazing to see a person playing and laughing on a day that the good doers will be rewarded, and the wrong doers will be defeated.
It is reported that Ali bin Abee Talib would call out on the last day of Ramadan: Where is the winner so that we may congratulate him, and where is the loser so that we may give him condolences. Oh winner, we congratulate you! Oh loser, may Allah increase you in your time of calamity!
The author continued to say: The blessed month of Ramadan has within it several means of forgiveness, and from them:
- Feeding the fasting person
- Lightening the burden (work) of the slave
- Remembrance of Allah
It is stated in a hadith: "The one who remembers Allah in Ramadan will have his sins forgiven, and the one who calls on Him will not be disappointed"
(Continued means of forgiveness)
- Seeking forgiveness
- The supplication of the fasting individual is answered during the fast and at the time of breaking it.
There is a narration reported by Abu Hurairah who said: Everyone will be forgiven except that one that rejects. The people asked: Oh Abu Hurairah, who will reject? The responded: The one who does not seek Allah's forgiveness has rejected.
(continued reasons for forgiveness)
- The Angels will seek forgiveness for the fasting person until they break their fast.
Due to these numerous means of forgiveness during the month of Ramadan, the one who misses this great opportunity has indeed been afflicted with extreme, great lose. The Messenger –salAllahu alayhi wa salem- climbed the minbar and said:
"Ameen, Ameen, Ameen"
The companions inquired concerning this, and he responded:
"Verily Jabriel approached me and said: Whomsoever reaches the month of Ramadan, but does not have his sins forgiven before his death, so he enters the Hell-fire, may Allah distance this person" Jabriel then ordered that I say Ameen, so I said Ameen. (Ibn Hiban)
Qatadah said: It used to be said: Whoever does not have his sins forgiven in Ramadan, he will not have his sins forgiven in other than Ramadan (meaning: if one did not take advantage of such great opportunity in Ramadan, more than likely he will not take advantage of any other opportunity). There is also a hadith similar to this, its wording is: "Whoever does not receive forgiveness in Ramadan, then when will he receive forgiveness?"
The author continues to state: When will a person be forgiven if he is not forgiven in this month?! When will a person's action be accepted if they are not accepted on Laylatul Qadr?! When will a person correct their affairs if they can't correct them in Ramadan?! When will a person correct themself from the disease of negligence and ignorance?!
The author later says: Indeed the day of Fitr is an Eid (celebration) for the whole Ummah, this is because the sinners who fasted the month will be forgiven and saved from the Hell-fire. When this takes place, the sinners will join with the righteous (on the day of Eid). Just as the day of Nahr (Eid celebrating the conclusion of Hajj) is considered the Great Eid (Eid al Akbar), because before this day is the day of Arafat. There is no day of the year that more people will be freed from the Hell-fire than this day. Therefore, whoever is freed from the Hell-fire during these two times of the year (Ramadan, Dhul Hijjah) enjoys two days of celebration (Eid al Fitr, Eid al Adha), and whoever is not freed from the Hell-fire will bear a day of torture.
Due to forgiveness and salvation from the Hell-fire being related to fasting the month of Ramadan and standing in prayer during this month, Allah has ordered that glorification and gratitude are shown to Him upon completion of the month. He said:
{… in order for you to complete the prescribed amount of days and to glorify Allah for guiding you and so that you may show gratitude}
Therefore, one shows gratitude due to the blessing of Allah in allowing one to fast and pray, His assistance to the servant and His forgiveness of their sins, and their salvation from the Hell-fire. Due to all of these blessings, one is instructed to remember Allah and show gratitude to Him, and fear Him with true fear.
Oh you, who your Lord has freed from the fire, be warned of returning to the servitude of the wretched after being freed! Will your Lord distance you from the fire, while you seek nearness to it! He (Allah) saved you from it, while you seek to throw yourself in it, and don't care to protect yourself from it! If mercy is shown to those who are good doers, then wrong doers should not despair from it, and if forgiveness is shown to those who have piety, then one who has wronged himself will not be deprived of it.
(Poetry)
Oh Allah, if the only one that calls on You is the good doer, then who should the sinner call on!
Why should we despair of the pardoning of our Lord, and how can one not seek His gentleness?! It is mentioned in a hadith that Allah is more forgiving and merciful to His servants than their own mothers. Allah says:
{Oh My servants who have wronged themselves, do not despair of the mercy of Allah, verily He forgives all sins}
Oh sinner -and all of us are sinners, do not despair from the mercy of Allah because of your evil deeds. How many people will be freed from the Hell-fire during these days, and their affair is similar to yours. It is upon you to think good of your Lord, and repent to Him, for verily no one will be destroyed except he who destroys (himself).
(Poetry)
If your sins are harming you, then cure them by raising your hands during the dark night. Do not despair from the mercy of Allah, for verily your despairing from His mercy is a greater fault than the sin you committed.
It is incumbent upon one who desires salvation from the Hell-fire to perform the actions that warrant this salvation….
The author continued to say: The declaration of Tawheed eliminates sins and wipes them away. No sin will remain nor will any action out weight Tawheed, and it is similar to freeing a slave which warrants one's salvation from the Hell-fire….
He further said: As for the speech of Istigfar (Kelimat al Istigfar), then it is the greatest reason for forgiveness. Verily Istigfar means supplication for forgiveness, and the supplication of the fasting individual is answered while he is fasting, and at the time of breaking the fast.
Hasan (al Basri) said: Increase in you seeking of forgiveness, for verily you don't know when the mercy of Allah will befall you.
Luqman said to his son: Oh my son, condition your tongue to constantly seek forgiveness from Allah. Verily Allah has specific hours that He does not reject supplication.
There is also a narration that Shaytoon mentioned: I have destroyed mankind with sins, and they have destroyed me with La illaha illa Allah and Istigfar.
Istigfar is the conclusion of all actions. One completes prayer with istigfar, along with Hajj and night prayer. It is also used to close gatherings. If these gatherings are gatherings of obedience, then istigfar is considered a brand to the gathering. But if the gathering was one of vein talk, then istigfar is considered expiation. Likewise, it is befitting that one concludes the month Ramadan with istigfar. Umar bin Abdul Azeez wrote to his governors informing them to end the month of Ramadan with istigfar and charity (sadaqatu fitr), for verily sadaqatu fitr is a means of purification for the fasting person from vein talk and lode acts, and istigfar mends the fault caused by actions that harm one's fast. Umar bin Abdul Azeez mentioned in his letter:
Say as your father Adam -alayhi salam- has said: {Oh my Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will be from the lost}
And say as Nuh -alayhi salam- has said: {If you do not forgive me and have mercy upon me, I will be from the lost}
And say as Musa -alayhi salam- has said: {Oh my Lord, I have wronged myself, so forgive me}
And say as Dhu Nun -alayhi salam- has said: {There is no deity worthy of worship except you, glory be to You, indeed I have been amongst the oppressors}
The author continue to say: Fasting is a fortress from the Hell-fire, as long as one does not damage his fortress with evil talk. Istigfar patches what harms this fortress.
The Messenger –salAllahu alayhi wa salem- instructed 'Aisha on the night of Laylatul Qadr to seek pardoning from Allah, this is because the believer is diligent in fasting and standing the full month of Ramadan, and once the end of the month nears and Laylatul Qadr approaches, one is instructed to ask pardon from Allah due to the deficiency present during the month.
Yahya bin Muaadh said: The smart individual is not the one whose greatest goal is other than seeking the pardon of Allah. (The smart individual is not the one who) seeks forgiveness with his tongue, while his heart is firmly attached to sin, and he truly intends to return to sin after the completion of Ramadan. This individual's fast is rejected, and acceptance is closed in his face.
Ka'b said: Whoever fasts Ramadan while inwardly saying: Once the month is over, I will disobey Allah; this person's fasting is rejected. And whoever fasts the month while inwardly saying: Upon completion of the month, I won't disobey Allah, this person will enter Jennah without questioning or debate.
The author later said: Oh servants of Allah, indeed the month of Ramadan has prepared to leave, and nothing remains except a few more days. Whoever has done well during the month should continue to do well, and whoever was deficient, should try to end the month in good, for indeed actions are according to their completion. Therefore, take advantage of what remains of the month, and give the month the best farewell and peace.
The hearts of the believers yearn for this month and morn over its departure. If this is the case with those who have gained during this month, then what is the case with those who have been negligent during its days and nights? What will the crying of this negligent person benefit him, when his trial and calamity is so great and tremendous? How many times was this poor individual advised, but he did not accept this advice! How many times was he called to correction, but he did not answer this call! How many people did he view gaining in this month, while he distanced himself from gain! How many times have the obedient passed him by, while he sat! (And now) time is constrained and reality has befallen him, now he regrets, but there is no benefit in this regret.
Trans. Note: This is a small, quick translation of a portion of Ibn Rajab's book: Lataif al Maa'rif. This book was summarized by Sheikh Abdur Rahman bin Muhammed bin Qassim –the compiler of Mejmu' al Fatawa by Ibn Taymiyyah, with several additions by Sheikh Abdur Rahman himself. May Allah have mercy on Ibn Rajab, Sheikh Abdur Rahman and all the Muslims and forgive us for our shortcomings.
Chapter: The Ending of Ramadan
Several narrations related to the merits of this month have proceeded, and from them is that which is recorded in Sahih al Bukhari and Sahih Muslim, that The Messenger –salAllahu alayhi wa salem- said:
"Whoever fasts Ramadan with faith and seeking the reward will have his past sins forgiven."
In the narration recorded in the Musnad of Imam Ahmed there is an additional portion of the same hadith stating:
"…his past and future sins will be forgiven"
The chain of narrations for this additional wording is good (hasan). The Messenger –salAllahu alayhi wa salem also said:
"Whoever stands the night of decree (Laylatul Qadr) with faith and seeking the reward will have his past sins forgiven, and whoever fasts Ramadan with faith and seeking the reward will have his past sins forgiven."
An additional wording is recorded in An Nisaee stating: "...his past and future sins will be forgiven"
Later the author states: Forgiveness of sins during this blessed month is conditional to the preservation of what one is instructed to preserve ( i.e . Fulfilling the orders of Allah, and abstaining from what is forbidden). The majority (jemhoor) of the scholars hold that this expiation of sin is specifically referring to minor sins. This is because of the hadith recorded in Sahih Muslim, that The Messenger –salAllahu alayhi wa salem- stated:
"The five daily prayers, Friday prayer to the following Friday prayer, and Ramadan to the following Ramadan are expiations for sins as long as one abstains from major sins."
The author later states: (Some scholars held a different view) Ibn Munthir mentioned pertaining to Laylatul Qadr: "It is hoped that the major and minor sins are all forgiven"
But the majority hold that one must make sincere repentance from all major sins ( in order for them to be expiated).
The aforementioned hadith of Abu Hurairah informs that those three elements mentioned within the hadith are an expiation for past sins. Therefore, it is understood (after combining all the hadiths related to Laylatul Qadr) that one receives this expiation of sins even if one was unaware of the specific night of Laylatul Qadr. And as for the fasting of Ramadan, then one receives this expiation upon the commencing of the month. It is also said that one receives expiation for the fasting of Ramadan the last night of the month. The proof for this is what is recorded in the Musnad of Imam Ahmad on the authority of Abu Hurairah who said: Those fasting will be forgiven the last night in Ramadan. The people said: Oh Messenger of Allah, will this take place on Laylatul Qadr? The Messenger –salAllahu alayhi wa salem- responded: "No, verily the worker receives his pay upon completion of his duties"
The author later states: Az Zuhree used to mention: On the day of Fitr (eid), once the people gather to perform the prayer Allah will look at them and say:
"Oh my servants, verily for Me you fasted, and for Me you stood in prayer! Return (to your homes), indeed your sins are forgiven."
The author later states: The person who fasts and performs all other obligatory actions is from the best servants of Allah. And those who are negligent in fulfilling their obligations and do not give Allah His full due, then woe be to them. If the individual who deals unjustly with the scales (Mutaffif) in this worldly life is warned of a terrible punishment, then what is the case with the individual who deals unjustly with the scales of the hereafter!
(Poetry)
Tomorrow the souls will be granted what they worked for, and the farmers will harvest what they planted. If they did good, then they did so for themselves, and if they did evil, then what terrible actions they have prepared.
The Salaf worked diligently in perfecting their actions and making them faultless, then after that, they showed great concern for acceptance of their actions. They did this because they feared that their actions would be rejected. These are those who give what is incumbent upon them while their hearts are in a state of fear. It is reported that Ali bin Abi Taleb said: Be more concerned that your actions are accepted than your concern of performing the action itself. Did you not hear the statement of Allah:
{Verily Allah only accepts the actions of the Mutaqeen (pious)}
Fudalah said: For me to know that Allah has accepted from me an action the size of a mustard seed, is more beloved to me than this world and everything within it. This is because of the statement of Allah:
{Verily Allah only accepts the actions of the Mutaqeen (pious)}
Malik bin Dinar said: Fear that an action is not accepted is more difficult than performing the action itself.
'Ataa as Sulamee stated: The pious fear that their righteous actions were not done sincerely for Allah.
Abdul Azeez ibn Abee Ruwaad said: I have met people very diligent in performing actions, and upon completion of those actions they are faced with sadness in fear of the action being accepted or not. Some Salaf used to say: The people of the past would supplicate 6 months to Allah to allow them to reach the month of Ramadan, and then upon completion of the month, they would again supplicate 6 months (begging) for acceptance of their fast. Some of the Salaf would display sadness on the day of Eid. It was said to them: This is a day of happiness and joy! They would respond: You have spoken the truth, but I am a servant, my Lord has ordered me to perform an action but I am not sure if He will accept it from me or not.
Wahb noticed people laughing on the day of Eid, upon seeing this he stated: If their fast was accepted, then know that this is not the action of those who are grateful, and if it was not accepted, then this is not the action of those who are afraid.
Hasan (al Basri) stated: Indeed Allah has made Ramadan a means of gain for His creation. (Within this month) they race to gain His pleasure through obedience to Him. Some individuals will gain (win), while others will remain back and lose. It is amazing to see a person playing and laughing on a day that the good doers will be rewarded, and the wrong doers will be defeated.
It is reported that Ali bin Abee Talib would call out on the last day of Ramadan: Where is the winner so that we may congratulate him, and where is the loser so that we may give him condolences. Oh winner, we congratulate you! Oh loser, may Allah increase you in your time of calamity!
The author continued to say: The blessed month of Ramadan has within it several means of forgiveness, and from them:
- Feeding the fasting person
- Lightening the burden (work) of the slave
- Remembrance of Allah
It is stated in a hadith: "The one who remembers Allah in Ramadan will have his sins forgiven, and the one who calls on Him will not be disappointed"
(Continued means of forgiveness)
- Seeking forgiveness
- The supplication of the fasting individual is answered during the fast and at the time of breaking it.
There is a narration reported by Abu Hurairah who said: Everyone will be forgiven except that one that rejects. The people asked: Oh Abu Hurairah, who will reject? The responded: The one who does not seek Allah's forgiveness has rejected.
(continued reasons for forgiveness)
- The Angels will seek forgiveness for the fasting person until they break their fast.
Due to these numerous means of forgiveness during the month of Ramadan, the one who misses this great opportunity has indeed been afflicted with extreme, great lose. The Messenger –salAllahu alayhi wa salem- climbed the minbar and said:
"Ameen, Ameen, Ameen"
The companions inquired concerning this, and he responded:
"Verily Jabriel approached me and said: Whomsoever reaches the month of Ramadan, but does not have his sins forgiven before his death, so he enters the Hell-fire, may Allah distance this person" Jabriel then ordered that I say Ameen, so I said Ameen. (Ibn Hiban)
Qatadah said: It used to be said: Whoever does not have his sins forgiven in Ramadan, he will not have his sins forgiven in other than Ramadan (meaning: if one did not take advantage of such great opportunity in Ramadan, more than likely he will not take advantage of any other opportunity). There is also a hadith similar to this, its wording is: "Whoever does not receive forgiveness in Ramadan, then when will he receive forgiveness?"
The author continues to state: When will a person be forgiven if he is not forgiven in this month?! When will a person's action be accepted if they are not accepted on Laylatul Qadr?! When will a person correct their affairs if they can't correct them in Ramadan?! When will a person correct themself from the disease of negligence and ignorance?!
The author later says: Indeed the day of Fitr is an Eid (celebration) for the whole Ummah, this is because the sinners who fasted the month will be forgiven and saved from the Hell-fire. When this takes place, the sinners will join with the righteous (on the day of Eid). Just as the day of Nahr (Eid celebrating the conclusion of Hajj) is considered the Great Eid (Eid al Akbar), because before this day is the day of Arafat. There is no day of the year that more people will be freed from the Hell-fire than this day. Therefore, whoever is freed from the Hell-fire during these two times of the year (Ramadan, Dhul Hijjah) enjoys two days of celebration (Eid al Fitr, Eid al Adha), and whoever is not freed from the Hell-fire will bear a day of torture.
Due to forgiveness and salvation from the Hell-fire being related to fasting the month of Ramadan and standing in prayer during this month, Allah has ordered that glorification and gratitude are shown to Him upon completion of the month. He said:
{… in order for you to complete the prescribed amount of days and to glorify Allah for guiding you and so that you may show gratitude}
Therefore, one shows gratitude due to the blessing of Allah in allowing one to fast and pray, His assistance to the servant and His forgiveness of their sins, and their salvation from the Hell-fire. Due to all of these blessings, one is instructed to remember Allah and show gratitude to Him, and fear Him with true fear.
Oh you, who your Lord has freed from the fire, be warned of returning to the servitude of the wretched after being freed! Will your Lord distance you from the fire, while you seek nearness to it! He (Allah) saved you from it, while you seek to throw yourself in it, and don't care to protect yourself from it! If mercy is shown to those who are good doers, then wrong doers should not despair from it, and if forgiveness is shown to those who have piety, then one who has wronged himself will not be deprived of it.
(Poetry)
Oh Allah, if the only one that calls on You is the good doer, then who should the sinner call on!
Why should we despair of the pardoning of our Lord, and how can one not seek His gentleness?! It is mentioned in a hadith that Allah is more forgiving and merciful to His servants than their own mothers. Allah says:
{Oh My servants who have wronged themselves, do not despair of the mercy of Allah, verily He forgives all sins}
Oh sinner -and all of us are sinners, do not despair from the mercy of Allah because of your evil deeds. How many people will be freed from the Hell-fire during these days, and their affair is similar to yours. It is upon you to think good of your Lord, and repent to Him, for verily no one will be destroyed except he who destroys (himself).
(Poetry)
If your sins are harming you, then cure them by raising your hands during the dark night. Do not despair from the mercy of Allah, for verily your despairing from His mercy is a greater fault than the sin you committed.
It is incumbent upon one who desires salvation from the Hell-fire to perform the actions that warrant this salvation….
The author continued to say: The declaration of Tawheed eliminates sins and wipes them away. No sin will remain nor will any action out weight Tawheed, and it is similar to freeing a slave which warrants one's salvation from the Hell-fire….
He further said: As for the speech of Istigfar (Kelimat al Istigfar), then it is the greatest reason for forgiveness. Verily Istigfar means supplication for forgiveness, and the supplication of the fasting individual is answered while he is fasting, and at the time of breaking the fast.
Hasan (al Basri) said: Increase in you seeking of forgiveness, for verily you don't know when the mercy of Allah will befall you.
Luqman said to his son: Oh my son, condition your tongue to constantly seek forgiveness from Allah. Verily Allah has specific hours that He does not reject supplication.
There is also a narration that Shaytoon mentioned: I have destroyed mankind with sins, and they have destroyed me with La illaha illa Allah and Istigfar.
Istigfar is the conclusion of all actions. One completes prayer with istigfar, along with Hajj and night prayer. It is also used to close gatherings. If these gatherings are gatherings of obedience, then istigfar is considered a brand to the gathering. But if the gathering was one of vein talk, then istigfar is considered expiation. Likewise, it is befitting that one concludes the month Ramadan with istigfar. Umar bin Abdul Azeez wrote to his governors informing them to end the month of Ramadan with istigfar and charity (sadaqatu fitr), for verily sadaqatu fitr is a means of purification for the fasting person from vein talk and lode acts, and istigfar mends the fault caused by actions that harm one's fast. Umar bin Abdul Azeez mentioned in his letter:
Say as your father Adam -alayhi salam- has said: {Oh my Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will be from the lost}
And say as Nuh -alayhi salam- has said: {If you do not forgive me and have mercy upon me, I will be from the lost}
And say as Musa -alayhi salam- has said: {Oh my Lord, I have wronged myself, so forgive me}
And say as Dhu Nun -alayhi salam- has said: {There is no deity worthy of worship except you, glory be to You, indeed I have been amongst the oppressors}
The author continue to say: Fasting is a fortress from the Hell-fire, as long as one does not damage his fortress with evil talk. Istigfar patches what harms this fortress.
The Messenger –salAllahu alayhi wa salem- instructed 'Aisha on the night of Laylatul Qadr to seek pardoning from Allah, this is because the believer is diligent in fasting and standing the full month of Ramadan, and once the end of the month nears and Laylatul Qadr approaches, one is instructed to ask pardon from Allah due to the deficiency present during the month.
Yahya bin Muaadh said: The smart individual is not the one whose greatest goal is other than seeking the pardon of Allah. (The smart individual is not the one who) seeks forgiveness with his tongue, while his heart is firmly attached to sin, and he truly intends to return to sin after the completion of Ramadan. This individual's fast is rejected, and acceptance is closed in his face.
Ka'b said: Whoever fasts Ramadan while inwardly saying: Once the month is over, I will disobey Allah; this person's fasting is rejected. And whoever fasts the month while inwardly saying: Upon completion of the month, I won't disobey Allah, this person will enter Jennah without questioning or debate.
The author later said: Oh servants of Allah, indeed the month of Ramadan has prepared to leave, and nothing remains except a few more days. Whoever has done well during the month should continue to do well, and whoever was deficient, should try to end the month in good, for indeed actions are according to their completion. Therefore, take advantage of what remains of the month, and give the month the best farewell and peace.
The hearts of the believers yearn for this month and morn over its departure. If this is the case with those who have gained during this month, then what is the case with those who have been negligent during its days and nights? What will the crying of this negligent person benefit him, when his trial and calamity is so great and tremendous? How many times was this poor individual advised, but he did not accept this advice! How many times was he called to correction, but he did not answer this call! How many people did he view gaining in this month, while he distanced himself from gain! How many times have the obedient passed him by, while he sat! (And now) time is constrained and reality has befallen him, now he regrets, but there is no benefit in this regret.
Trans. Note: This is a small, quick translation of a portion of Ibn Rajab's book: Lataif al Maa'rif. This book was summarized by Sheikh Abdur Rahman bin Muhammed bin Qassim –the compiler of Mejmu' al Fatawa by Ibn Taymiyyah, with several additions by Sheikh Abdur Rahman himself. May Allah have mercy on Ibn Rajab, Sheikh Abdur Rahman and all the Muslims and forgive us for our shortcomings.
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