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Posts Tagged ‘quran’

Giving Importance to the Prayer and Perservering upon it is a Cause of Provision – Shaykh Uthaymīn

بسم الله الرحمن الرحيم

Shaykh Shaykh Uthaymīn (rahimahullāh) explained and extracted multiple benefits from verse 132 of Surah Ta-Ha:

وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡہَا‌ۖ لَا نَسۡـَٔلُكَ رِزۡقً۬ا‌ۖ نَّحۡنُ نَرۡزُقُكَ‌ۗ وَٱلۡعَـٰقِبَةُ لِلتَّقۡوَىٰ (١٣٢)

And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)]. We ask not of you a provision (i.e. to give Us something: money); We provide for you. And the good end (i.e. Paradise) is for the Muttaqûn (pious and righteous persons – see V.2:2). (Ta Ha: 132)

Benefits extracted from this verse are:

  1. The importance of the prayer.
  2. The obligation of commanding the family with the prayer, and that which they need to perform it (wudhu etc).
  3. The obligation of patiently persevering upon the prayer, even if a person endures what he endures from striving of his soul.
  4. Allah’s complete Self Sufficiency  (The Most High) of having any need of His creation, since He does not command us to seek provision from us.
  5. That giving importance, care and concern to the prayer; and patiently persevering upon it is a means of gaining provision.
  6. That having taqwa of Allāh (Mighty & Majestic) is a cause for a praiseworthy and good outcome in this life and the next.

Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 54-55

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Which is Better: To Memorise All of The Quran or Contemplation – Shaykh b. Bāz

بسم الله الرحمن الرحيم

Q: Which of the two is best, that a person memorises (the whole or significant portion of the) Quran whilst not contemplating on it, or he memorises a little whilst contemplating and pondering on its meanings?

A: Memorising and contemplating (together) is best, the one who memorises and recites, even if only by looking and contemplating this is knowledge.And if it is easy for him to memorise it completely, this is good upon good, however giving importance to contemplating on the Quran, even if he had to look and recite from the Mushaf, is better than merely memorising without contemplation.


Shaykh ibn Bāz’s Sharh Kitāb at-Tawhīd min Sahīh al-Bukhāri pg 411

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Contemplation and Understanding of The Qurān – Shaykh b. Bāz

بسم الله الرحمن الرحيم

Shaykh b. Bāz (rahimahullāh) said,

In general, memorisation is from knowledge and fahm is greater and the head and foundation of knowledge is the Qurān.

Therefore whoever desires knowledge then let him contemplate on the Qurān and give importance to the Qurān, in terms of memorisation, contemplation, revision and action upon it.

And the knowledge of the companions, most of it was from the Qurān, some of them did not memorise except a few ahādīth; however Allāh benefited them by their knowledge and their concern with the Book of Allāh (Azza wa Jal).


Shaykh ibn Bāz’s Sharh Kitāb at-Tawhīd min Sahīh al-Bukhāri pg 410-411

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22 Benefits Extracted By Shaykh al-‘Uthaymīn from the Verses of Fasting (Al-Baqarah:183-186)

Shaykh Muḥammad Ibn Ṣālih al-‘Uthaymīn(raḥimahullāh) extrapolates 22 benefits from the 4 āyāt of Al-Baqarah:183-186:

  1. The obligation of fasting Ramaḍān upon this nation.
  2. That fasting was obligatory upon those who came before us from other nations.
  3. The importance of fasting, since it was obligatory upon all of the nations.
  4. The tremendous wisdom of fasting is to attain the Taqwa of Allāh (The Mighty & Majestic).
  5. That fasting is an easy obligation; in that it is not performed for years or months; rather it is only for a fixed number of days, specified for this nation during the month of Ramaḍān.
  6. Fasting is not obligatory to be performed by the sick person, who fasting is difficult upon, or the traveller.
  7. At the beginning of the obligation of fasting, the people had the choice between fasting or feeding a person, this was to make it easy for the people and to allow them to adjust to the obligation of fasting.
  8. Affairs wherein there is difficulty on the souls, then there is wisdom in the Islamic legislation in progressing gradually.
  9. The specifying of Ramaḍān for the obligation of fasting upon this nation.
  10. The wisdom behind specifying Ramadhan for fasting, is that the Qurān was revealed in it.
  11. The virtue of the Qurān, due to that which is mentioned of its tremendous characteristics.
  12. An exhortation and encouragement to return to the Qurān for whosoever desires guidance and beneficial knowledge.
  13. Clarification that Allāh wants for this nation, ease in their religion.
  14. Affirmation of the Will of Allāh (The Mighty & Majestic).
  15. Allah wants from us to complete the period (of fasting) and to glorify him due to Him guiding us.
  16. It is obligatory to make up the amount of fasts that were not kept in Ramadhān, even if it was 29 days (of fasts to catch up).
  17. Carrying out and establishing acts of worship is from showing thanks and gratitude to Allah (The Most High).
  18. Allah blessing upon his servants by clarifying that which they asked about Him.
  19. Allah is close to His servants by way of His Vast Knowledge of them.
  20. Allah answers the call of the supplicant, who supplicates to Him, when he supplicates to Him with sincerity and truthfulness.
  21. The obligation of seeking after the answering of a request of Allāh to your supplications and having ēmān in Him.
  22. Seeking Allāh’s response and answering of your request and having ēmān in Him is guidance and a cause of guidance in all deeds.

 

‎يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Observing As-Ṣaum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqūn (the pious – see V. 2:2).

 

‎أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

[Observing Ṣaum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskīn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

 

‎شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

The month of Ramaḍān in which was revealed the Qurān, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Ṣaum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Ṣaum (fasts) must be made up] from other days. Allāh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allāh [i.e. to say Takbir (Allāhu-Akbar; Allāh is the Most Great) on seeing the crescent of the months of Ramaḍān and Shawwāl] for having guided you so that you may be grateful to Him.

 

‎وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muḥammad ṣallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.


Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 256-257

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Distinguishing Characteristics and Virtues of Ramadhān – Shaykh Sālih al-Fawzān

Shaykh Sālih al-Fawzān said,

Indeed the virtues of the month of Ramadhān are numerous, from them are the following:

1. A Pillar of Islām is Performed in Ramadhān.

Allāh has specified Ramadhān for the performance of a pillar (fasting) from the pillars of Islām. This is sufficient to show us the nobility and virtue of this month.

2. The Qur’ān was Revealed in Ramadhān.

The month of Ramadan in which was revealed the Qur’ān. (Al-Baqarah: 185)

This is a tremendous virtue, this time was designated for the revelation of the greatest book (the Qur’ān) from the books of Allāh.

A benefit taken from this is that the recitation of the Qur’ān during this month has a greater virtue than any other month. Even though it is desirable for the Muslim to be plentiful in recitation of the Qur’ān in every month, however in this month, the month which the Qur’ān was revealed in, the month wherein Jibreel (alayhis salām) would come and review the Qur’ān with the Prophet (sallallāhu alaihi wa salam), this month has tremendous virtue in reciting the Qur’ān.

All year round the reward for one letter is ten rewards, however during Ramadhān this is multiplied.

3. The Night of Decree is in Ramadhān.

This month has within it, a night which is better than a thousand months. So whosoever prays and worships Allāh upon this night, seeking his reward, then he will be rewarded with the equivalent of 1000 months. And if we calculated this in years it is more than 80 years, all of that time being as if a person was in the worship and obedience of Allāh.

4. Rewards are Multiplied during Ramadhān.

From the virtues and excellent qualities of this month, is that righteous deeds are multiplied in reward many times over, more than in any other month, this is due to the nobility of this month.

5. Tarāwīh is Specified during Ramadhān.

Allāh specified this month with the establishment of the Tarāwīh prayer -which is prayed in congregation in the masājid – and this does not take place in any other month. This shows us Ramadhān’s virtue and great status with Allāh.

6. Gates to Paradise are Open and Gates to the Fire are Closed

During Ramadhān the gates to Jannah are opened to accept righteous actions and their performers, whilst the gates of the fire are closed and disobedience and sinning becomes less during this month.

7. The Devils are Chained and Shackled.

Allāh restrains the devils from the believers during this month, therefore, they do not cause corruption to their worship, because of this you will find the people striving upon acts of worship, even those who are normally lazy and negligent throughout the rest of the year. You will see them striving upon acts of worship during Ramadhān, this is something clear (and well known).

This is because the devils are shackled away from the people of ēmān. As for the disbelievers and hypocrites, then indeed the shayātīn have authority over them in Ramadhān and other than it.

We ask Allāh (Mighty and Majestic) to bless us all, with the good and blessings of Ramadhān, and to make us all from those who take benefit from its virtues and rewards, and we ask that we are not prevented from its virtues and rewards, nor are we prevented from performing righteous actions in this month or other then it.


Abridged and Paraphrased from Shaykh Fawzāns Majālis Shahr Ramadhān al-Mubārak pgs 8-11

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Oh Muslims, Give Concern and Time to Studying the Qurān – Al-Imām ibn Kathīr

Al-Imām ibn Kathīr quotes and says in his Tafsīr of the Qurān:

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَتُبَيِّنُنَّهُ ۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُ ۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَبِئۡسَ مَا يَشۡتَرُونَ (١٨٧)

(And remember) when Allāh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad (sallallāhu alaihi wa salam)  and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought. ((Aali Imrān:187)

إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَـٰنِہِمۡ ثَمَنً۬ا قَلِيلاً أُوْلَـٰٓٮِٕكَ لَا خَلَـٰقَ لَهُمۡ فِى ٱلۡأَخِرَةِ وَلَا يُڪَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡہِمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَلَا يُزَڪِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬ (٧٧)

Verily, those who purchase a small gain at the cost of Allāh’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allāh speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment. (Aali Imrān: 77)

Allah has censured the People of the Book (Jews and Christians) due to their turning away and abandoning their revealed books; likewise they have been censured for devoting themselves (primarily) to (attaining the pleasures of) the worldly life and preoccupying themselves with other than what they have been commanded with – following the revelation (which was revealed to them).

So upon us, oh Muslims, is to refrain from those (aforementioned) affairs which caused Allāh to censure the People of the Book.

We should fulfil that which we have been commanded with. We should (pay attention and give concern to) studying the Book of Allāh, (which was revealed to us) teach it, understand it and teach its understanding (to others), Allāh said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ. (الحديد:١٦)

Has not the time come for the hearts of those who believe (in the Oneness of Allāh – Islamic Monotheism) to be affected by Allāh’s Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injīl (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fāsiqun (rebellious, disobedient to Allāh). [Al-Hadīd:16]


Tafsīr al-Qurān al-‘Adheem lil Imām ibn Kathīr Vol.1 pg 5

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The Quran and Sunnah Upon The Understanding of The Salaf

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