Category Archives: Ibadah

The First Ten Days

بسم الله الرحمن الرحيم

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‘Abd Allah ibn ‘Abbas رضي الله عنه narrated that the Messenger of Allah ﷺ said:

ما من عملٍ أزكى عند اللهِ ولا أعظمَ أجرًا من خيرٍ يعملُه في عَشرِ الأَضحى

❝ There is no deed that is more virtuous (and purer) with Allah, nor has a greater reward, than enacting goodness in the (first) ten days of sacrifice [i.e. dhul-hijjah]… ❞  [1]

Ibn Rajab al-Hanbali رحمه الله commented:

من عجز عن الحج في عام قدر في العشر على عمل يعمله في بيته يكون أفضل من الجهاد الذي هو أفضل من الحج

“Whoever is unable to perform hajj for the year, should magnify the (first) ten days (of dhul-hijjah) and enact good deeds at home. This is better (and more preferred) than  jihad, which itself is better than hajj.” [2]

Al-‘Allamah al-Faqeeh, ibn Salih al-‘Uthaymeen رحمه الله:

فالعمل الصالح في أيام عشر ذي الحجة ومن ذلك الصوم أحب إلى الله من العمل الصالح في العشر الأواخر من رمضان، ومع ذلك فالأيام العشر من ذي الحجة، الناس في غفلة عنها، تَمُرُّ والناس على عاداتهم لا تجد زيادة في قراءة القرآن، ولا العبادات الأخرى بل حتى التكبير بعضهم يشح به

“The good deeds (done) in the (first) ten days of dhul-hijjah – and from them is fasting – are more loved by Allah than the good deeds of the last ten days of Ramadan.

And with that however, people are neglectful of these ten days of dhul-hijjah. People pass by these days upon their usual habits, without finding any increase in reading the Qur’an nor any other acts of ‘ibadat; even to the extent of being stingy in making the (sunnah of) takbeer.” [3]

May Allah grant us the tawfeeq to capitalise on these blessed days that are about to come upon us. Ameen.

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References:

[1]  Saheeh Al-Targheeb, 1148

[2]  Lata’if al-Ma’arif, p.381

[3]  Sharh Al-Mumti’, 6/298

See also: http://bit.ly/2w0mPew

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Protecting Your Fast

بسم الله الرحمن الرحيم

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Abu’l-Mutawakkil رحمه الله narrated that whenever Abu Hurayrah and his companions would be fast, they would go and sit in the masjid, and exhort:

  نطهر صيامنا  (“Let us purify our fasting”).

Abu’l-Mutawakkil said, in elaborating this statement:

لأن مخالطة الناس ومعافستهم قد تكون سببا في خدش الصوم فما أحوجنا إلى إحياء هذا الهدي في أيام الصوم

“(This is) because mingling with people (outside of the masjid) and social interaction may be a reason to scratch the fast, so we need to revive this guidance (of increased sitting in masajid) in the days of fasting.”  [Ibn Abi Shaybah, #8881]

While it’s not possible for many of us to sit in the masajid for prolonged periods of time, we can however, endeavor to strengthen the essence of fasting while out and about. As shaykh ‘Ali al-Tantawi رحمه الله said:

إذا أردتم أن تصوموا حقاً.. فصوموا عن الأحقاد والمآثم والشرور كفوا ألسنتكم عن اللغو وغضوا أبصاركم عن الحرام

❝ If you want to fast in reality… Then fast from malice and misdeeds, and cease the evil of false-speech that appears on your tongue; and turn your eyes away from the prohibited. ❞

May Allah grant us the acumen to see beyond rituals and safeguard the development of our spiritual well-being.


Essential Wisdom of Fasting

بسم الله الرحمن الرحيم

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Shaykh al-‘Allâmah Ibn Bâz رحمه الله was asked:

لا شك أن للصيام معانٍ سامية عظيمة، فنسأل يا سماحة الشيخ ونقول: ما هو الغرض من الصيام؟

Question: “No doubt, fasting has many great and lofty meanings. Therefore, we ask your eminence, ‘What is the (main) purpose of fasting?'”

الغرض من الصيام هو التقرب إلى الله جل وعلا وترك الشهوات التي كان يحتاجها طاعة له، وتعظيماً له, وتقرباً إليه بما شرع-سبحانه وتعالى

Answer:  “The purposeful intent behind fasting is to draw close to Allah ﷻ‎, by leaving all the (usual) desires he needs in order to be obedient to Allah and glorify Him, draw closer to Him with what He has prescribed.

لأن الله يحب من عباده أن يتقربوا إليه بترك ما تحبه نفوسهم طاعة له وتقرباً إليه، فإن من طبيعة الإنسان محبة الأكل والشرب والاتصال بأهله

For Allah loves His servants to draw closer to Him by leaving what they desire, in order to adhere and draw closer to Him. As the nature of man is to love to eat, drink and have relations with his wives.

فالله جل وعلا فرض عليه ترك ذلك في أيام الصيام تقرباً إليه، وابتلاء وامتحاناً له، هل يؤثر محاب الله أو يؤثر هواه

Thus, Allah ﷻ‎ made it obligatory to leave all of this during the days of fasting in order to draw closer to Him, as a means of trial and test for the servant. To see if he is puts the love of Allah ahead, or his own desires.

فإذا وفقهه الله لإيثار محاب الله وطاعته سبحانه وتعالى وصيانة صيامه عما حرم الله عليه كان ذلك دليلاً على قوة إيمانه وقوة يقينه، ورغبته بما عند الله عز وجل

So if Allah has permitted him to conciliate (in agreement) to the love of Allah and obedience to Him, and maintains fasting from what Allah has forbidden, then this is evidence of strength of his certainty (of faith) and the strength of his expressed will for the sake of Allah ﷻ‎. ”

[http://www.binbaz.org.sa/noor/9810]

Speaking about the wisdom behind fasting, shaykh al-‘Allâmah Ibn ‘Uthaymeen رحمه الله said:

والسنة تدلُّ على أن الحكمة الوحيدة هي التقوى، أما ما يكون وافداً عليها فهذا أمر ثانويٌّ مثل قول بعضهم: إن الإنسان يتذكر نعمة الله عليه بالغنى وتيسير الطعام والشراب حيث إنه يَمَسُّه الجوع والعطش وفقدُ النكاح في يومه، وقالوا: ليتذكر حال الفقير… الخ

” The Sunnah indicates that the primary (reason) is taqwah, as for what is considered secondary, such as the saying of some of them, ‘(It is) a reminder of the blessings of Allah upon the person for the riches (he is granted) and the ease with which he can access food and drink; whereas he is touched by hunger and thirst and the loss of marital relations during his day’. They also say, ‘It is to remember the state of poverty that people endure… etc. ”

[Al-Duroos al-Fiqhiyyah, 2/29]

 


Glimpse into Merit of ‘Ilm

بسم الله الرحمن الرحيم

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It is recorded by Ibn ‘Abd Al-Barr, in his ‘Jaami’ Bayan al-‘Ilm’ [1],  that Mu’ad Ibn Jabal رضي الله عنه said:

تعلموا العلم ، فإن تعلمه لله خشية ، وطلبه عبادة ، ومذاكرته تسبيح ، والبحث عنه جهاد ، وتعليمه لمن لا يعلمه صدقة ، وبذله لأهله قربة ، لأنه معالم الحلال والحرام ، ومنار سبيل أهل الجنة ، وهو الأنيس في الوحشة ، والصاحب في الغربة ، والمحدث في الخلوة ، والدليل على السراء والضراء ، والسلاح على الأعداء ، والزين عند الأخلاء ، يرفع الله به أقواماً فيجعلهم في الخير قادة وأئمة ، تقتص آثارهم ، ويقتدى بأفعالهم ، وينتهى إلى رأيهم ، ترغب الملائكة في خلتهم ، وبأجنحتها تمسحهم ، يستغفر لهم كل رطب ويابس ، وحيتان البجر وهوامه ، وسباع البر وأنعامه ، لأن العلم حياة القلوب من الجهل ، ومصابيح الأبصار من الظلم . يبلغ العبد بالعلم منازل الأخيار ، والدرجات العلى في الدنيا والآخرة . التفكر فيه بعدل الصيام ، ومدارسته تعدل القيام ، به توصل الأرحام ، وب يعرف الحلال من الحرام ، هو إمام العمل ، والعمل تابعه ، يلهمه السعداء ويحرمه الإشقياء

❝ Aquire knowledge, for indeed seeking it for Allah (develops) fear. Seeking it is worship; studying it is glorification; researching is striving; teaching it to the one who does not know is a charity. Humbling towards its people is a drawing nearness, and it is an illuminated path to Paradise. It is a comfort in times of loneliness; a companion in times of strangeness; and it provides comfort in times of solitude. It is a guide in times of prosperity and adversity, a weapon against the enemy; an adornment among (close) friends. With it Allah raises up a group of people placing them among the best of leaders and imams, whose stories (of achievement) are followed and actions emulated. Their opinions are always sought; the Angels are eager to touch them with their wings; and every moist and dry patch (on earth) seeks forgiveness for them.

The fish and creatures in the sea; animals on land all seek blessings for him. Because knowledge gives life to the hearts from ignorance; brightens eyes in the darkness [and strengthens the body from weakness]. Through it, the slave (of Allah) reaches ranks of the righteous and pious, and a high status in this world and the Hereafter. Reflecting (upon knowledge) is as (voluntary) fasting and studying it equates to standing (in prayer). Through it the ties of kinship are kept, the lawful and unlawful are known. It is the leader of actions; and the one who acts is inspired by the successful and ignored by the wretched. ❞

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[1] #268; (with a weak mawqoof sanad)


Jaw Breaker

بسم الله الرحمن الرحيم

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Break the Jaw of Shaytan: Give in Charity

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It is reported that Buraydah al-Aslami رضي الله عنه narrated that the Messenger of Allah ﷺ said :

ما يخرج أحد شيئا من الصدقة حتى يفك لحى سبعين شيطانا

No person goes out to give sadaqah, except that he breaks (and escapes from) the jaw of seventy shaytan.❞ [1]

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Commenting on this Hadeeth, Al-Manawi said, “… Because giving sadaqah is intended to gain the pleasure of Allah, the shayateen prevent people from achieving this lofty status. And their failure to repel (the thought of giving sadaqah) from human psychology and dampen their spirit in the way of Allah is the strongest evidence of their integrity and sincerity of intention, thus providing a malefic blow to (the army of) shaytan (not restricting it to the apparent number of seventy)…”  [2]

Regarding sadaqatu fi-sabeelillah particularly, ibn Nuhhas said some beautiful words of reflection:

‏الإنفاق في سبيل الله من أعظم القربات وأجل الصدقات، ولا يجتهد الشيطان في منع شيء من الإنفاق كاجتهاده في منع النفقة في سبيل الله

“Spending in the Path of Allah is from greater act of gaining nearness (to Allah) and loftier (form of) charity. The shaytan doesn’t strive more to prevent anything than striving in preventing (mankind) to spend in the Path of Allah.” [3]

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References:

[1] Saheeh ibn Khuzaymah, 4/105 (#2457); Al-Hakim, 1/417; Al-Tabarani, ‘Al-Awsat’, (#1038), Al-Bayhaqi & others. Authenticated by Al-Haythami, Al-Haytami al-Makki, Al-Busayri & others. Al-Albani said it was saheeh in one of his grading (see ”Silsilat al-Saheehah’, 3/264 & ‘Saheeh al-Jaami’, 5814)

[2] See, ‘Fayd al-Qadeer’ 5/403

[3] Ibn Nuhaas, ‘Mashaari’ al-Aswaaq’


Battle of the ‘Wives’

.بسم الله الرحمن الرحيم

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Wahab ibn Munnabih (d.114H) said:

إنما الدنيا والآخرة كرجل له امرأتان: إن أرضى إحداهما أسخط الأخرى

“The dunya and the akhirah is but like a man who has two wives: if you satisfy one of them, the other is infuriated.”  [1]

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And similar to a man with two wives, the remedy lies in balancing one’s time and effort in giving each one her due rights – and being responsible in guiding and nurturing towards fulfilment of each separate, yet equally important objective.

Islam as a complete and perfect Deen, combines the rights of Allah and the rights of people; impressing on matters of this world and of the Hereafter. It is a Deen of moderation that guides Muslim to set the right harmony between the two.

Allah ﷻ‎ Said:

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا

“But seek, through what Allah has given you, the home of the Hereafter; and (yet), do not forget your share of the world…” [2]

And the poet said, “Work for this life as much as you will remain herein, and work for the Hereafter as much as you will remain therein.” Allah ﷻ‎ unequivocally Mentions the transience of the former:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا

*”It will be, on the Day they see it, as though they had not remained (in dunya) except for an afternoon or a morning thereof.” [3]

We beseech Allah for cognisance of reality of this world and the Hereafter, and seeking the best in both. Ameen.

ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار

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[1] Jaami’ul Uloom wal-Hikam, 2/204

[2] Al-Qasas, 77

[3] An-Nazi’at, 46


Proximity to Allah

بسم الله الرحمن الرحيم
الحـمد لله والصلاة والسلام على رسول الله وعلى آلـه وصحبه ومن والاه

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From the many Ayaat mentioning the order of dhikr, Allah سبحانه و تعالى Said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرً۬ا كَثِيرً۬ا

“O you who believe! Remember Allah with much remembrance.” [Al-Ahzab, 41]

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The Messenger of Allah صلى الله عليه وسلم said:

لا يزال لسانك رطباً من ذكر الله

“Keep your tongue moist in the Dhikr of Allah.”
[At-Tirmidhi, 2687 and Ibn Majah, 3075 – authenticated by Ibn Hibban, Ibn Hajar and others (see also ‘Saheeh al-Jaami’, 7700)]

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It is recorded in Ibn Rajab’s compendium of wisdom ‘Jaami’ al-Uloom wal-Hikam’ (2/521) that ‘Easa عليه السلام said:

يا معشر الحواريين كلموا الله كثيرا ، وكلموا الناس قليلا ، قالوا : كيف نكلم الله كثيرا ؟

قال : اخلوا بمناجاته ، اخلوا بدعائه

“O my disciples, speak to Allah much and speak to people little. They asked, ‘how do we speak to Allah much?’ He said, ‘through whispered discourse, and through supplication.'”

Al-Junayd al-Baghdadi (d. 297) once said:

أنا أكلم الله منذ ثلاثين سنة والناس يظنون أنى أكلمهم

“I’ve been speaking to Allah for thirty years, and people think that I’m speaking to them.”   [Ihya Uloom ad-Deen, 2/68]

What a level of ihsan this is, when your body is present but your heart is elsewhere. Taqwah is when we can worship Him as though we can see Him. But if we cannot, then know that He can see us. Ibn al-Qayyim mentioned in his masterpiece on spirituality, ‘ Madarij al-Salikeen’ about, “having the heart totally broken between the Hands of Allah تعالى … to be broken means to be humble, as Allah Said: وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا {And all voices will be humbled for Al Rahman, and nothing shall you hear but the low voice of their footsteps} [Ta-Ha, 108]

He rahimahullah also said, “Remembering Him all the time by tongue, heart, deeds and status; a person’s share of love depends on his share of this remembrance…”

May Allah make us from the dhakireen who are inconspicuous at times.