Salaficentre Appeal 2019

Posts Tagged ‘worship’

Invoke Your Lord With Humility And In Secret – [A Command to Strive For Sincerity When Supplicating And Limiting Oneself to Legislated Acts of Worship]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ

Invoke your Lord with humility and in secret. He likes not the aggressors. [Soorah al-A’raaf Ayah 55]

Imaam As’Sadi (rahimahullaah) said: Ad-Du’aa [Invocation or Supplication] includes Du’aa Al-Mas’alah and Du’aa Al-Ibaadah. [Ref 1]

Du’aa Al-Mas’alah [Supplication, when a request is made]: So supplication is to request one’s needs, and is worship when the servant requests that from his Lord. This is because it involves showing one’s poverty before Allaah, the Most High, and ones need to turn to Him, and one’s certain faith that He is the one having full power, the Most Generous, the one who gives bounteously and is Most Merciful. Seeking ones need from someone else from the creation is permissible if the one to whom the request is made is able to hear and understand it, and has the power to respond to it, like saying, ‘O so and so give me food.’

Du’aa Al-Ibaadah [Invocation through worship]: As for invocation through worship, then it is that the person does an act of worship seeking reward and fearing punishment, and this is not correct unless directed to Allaah alone. To direct this to anyone else besides Allaah is major shirk which takes a person out of the Religion [Ref A], and he falls under the threat in the saying of Allaah, the Most High:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” [40:60] [Ref 2]

Therefore, Allaah commanded (us) to supplicate to Him with humility- being earnest in [our supplication of] request and devotedly in worship. [خُفْيَةً – secretly]- neither loudly nor overtly due to out of fear of [falling] into Riyaa [show off]; rather [it should be done] secretly [i.e. in a low tone] and out of sincerity to Allaah [The Most High].

[إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ – He likes not the aggressors]: Meaning: Those who transgress the limits in every affair. And from transgression is when the servant requests from Allaah [things that are not a source of well-being or righteousness] for him, or he goes into extremes whilst asking [Ref 3] [i.e. going beyond what the sharee’ah legislates in acts of worship, either adding acts or words to the act which are not allowed in the Sharee’ah etc [Ref 4], or he raises his voice [i.e. raises his voice where it is not legislated to raise ones voice – for example in the Qunoot it is allowed to raise ones voice but not in other instances unless there is evidence to do so [Ref 5]. All this is considered to be transgression. [Ref 6]


[Ref 1: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Publisher. Daar Ibn Hazm. 1st Ed 1424AH (Year 2003). slightly paraphrased]

[Ref A: See article for further clarification regarding shirk and excuse of ignorance: http://www.manhaj.com/manhaj/articles/uncnb-takfir-and-the-excuse-of-ignorance-shaykh-abd-al-muhsin-al-abbaad.cfm

[Ref 2: English Translation of Usool Ath-Thalaatha page 96’ by Abu Talhah Daawud Burbank (may Allaah have mercy on him and his wife]

[Ref 3: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Publisher. Daar Ibn Hazm. 1st Ed 1424AH (Year 2003). slightly paraphrased]

[Ref 4: For further details regarding this affair- those who are over-stringent or go beyond bounds in acts of worship-, refer to the statements of the scholars in Sharh Saheeh Muslim 16/220 by Imaam An-Nawawi (rahimahullaah); Sharh Riyaadus Saaliheen 1/416-418’ by Shaikh Uthaymeen (rahimahullaah) and Majmoo Al-Fataawaa 10/620 by Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) regarding the innovations of the monks and the innovators]

[Ref 5: Shaikh Bin Baaz (rahimahullaah sheds light on this affair, see link: http://www.binbaz.org.sa/noor/635 ]

[Ref 6: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Publisher. Daar Ibn Hazm. 1st Ed 1424AH (Year 2003). slightly paraphrased]

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Outward and Inner Adornment – [Two Great Blessings of Allaah Bestowed Upon Mankind, But Which of The Two Is Superior?!]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ

O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth ). [Surah Al-A’raaf. Aayah 26]

Imaam Ibnul Qayyim [rahimahullaah] said: Allaah informed us that the Libaas At-Taqwah [raiment of piety] is far superior to wealth, leadership and outward beautification. Allaah created His slaves and beautified their outward appearance in the best form, and He beautified their hearts and souls by guiding them to the right path. So, Allaah granted mankind two types of beautification – beautification of the body by way of clothing and beautification of the heart by way of Taqwah; outward beautification and inner beautification; outward perfection and inner perfection’’. [An Excerpt From ‘Badaa’i At-Tafseer Al-aami Limaa Fassarahu Al-Imaam Ibnul Qayyim’. Slightly paraphrased. Vol 1. Page383-384]

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Three Narrations From ‘Iqtidaa Al-Ilm Al-Amal’ By Khateeb Al-Baghdaadi (rahimahullaah) With Brief Commentary By Shaikh Abdur Razzaaq Al-Badr-[Reminder Needed For Those Who Boast, Transgress Through Knowledge And Oppose What They Have Learnt From The Upright Scholars]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

‘’Whoever goes out [to seek] knowledge and [only] desiring knowledge, it will not benefit him; but whoever goes out [to seek] knowledge and desiring to act on knowledge, he will be benefited [even] with little knowledge’’.

Shaikh Abdur-Razzaaq Al-Badr [hafidhahullaah] said, “This is what is incumbent upon a student of knowledge when going out for knowledge and in the gatherings of knowledge. His aim should be that Allaah benefits him through knowledge, for indeed even a little will benefit him. As for acquiring a lot without giving concern to act upon it, this will not benefit the acquirer of such knowledge; rather it will be a proof against him and not for him. [Sharh Iqtidaa Al-Ilm Al-A’mal. Lesson 1]

Maalik Ibn Deenaar said, ‘’Indeed, when a slave seeks knowledge to act upon it, his knowledge will restrain him [from what is blameworthy], but if he seeks it for other than that, it will increase him in sinful behaviour and boastfulness’’.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said, ‘’It will prevent him from self-importance and self-amazement; but if he seeks knowledge for other than acting upon it, he will increase in sinful behaviour and boastfulness. [Sharh Iqtidaa Al-Ilm Al-Amal. Lesson 1]

‘’There are two acts of transgression in the Dunyaa – transgression through knowledge and transgression through wealth. And that which will save one from transgression through knowledge is [to know] that [acquiring] knowledge is worship and that which will save one from transgression through wealth is Zuhd.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: Transgression through wealth is well known, just as Allaah said:

كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ

أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ

Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.). Because he considers himself self-sufficient.

Transgression through wealth [includes] extravagance, arrogance, self-amazement, self-deception etc. The other type of transgression is through knowledge, such as boasting, showing off, desiring to be mentioned, self-amazement, self-deception etc. So, just as there are people who are afflicted with transgression through wealth, likewise there are those afflicted with transgression through knowledge. If a scholar or student is afflicted with self-amazement, self-deception and boasting, then this is all tantamount to transgression through knowledge. [Sharh Iqtidaa Al-Ilm Al-Amal. Lesson 1]


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Is The One Who Provides Suhoor For Needy People The Same As The One Who Provides Iftaar?

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Question to Shaikh Uthaymeen [rahimahullaah]: In Ramadhaan, one notices the concern people give to providing Iftaar for those needy people who observe the fast – whether it is in the Masaajid or the houses – in order to receive reward, just as the Messenger [Sallal laahu alayhi wasallam] said, “Whoever provides Iftaar for a fasting person, he has reward similar to his” [i.e. reward similar to that of the fasting person]. However, we find big tables [i.e. with food and drink] at the time of Iftaar -in the Masaajid- but few people sit to eat, whereas it is very rare to find one who provides Suhoor for a needy fasting person. Therefore, is the reward received by the one who provides Suhoor for the people similar to the one who provides Iftaar?

Answer: I do not know of a [specific] exhortation -as an act of Sunnah- to provide Suhoor for the fasting people, and it is not possible to compare it to providing Iftaar. That is because the fasting person’s need for eating and drinking during Iftaar is much greater than his need for eating and drinking during Suhoor; therefore, we do not go beyond what has been reported in the Sunnah. However, whoever knows someone- from the poor people around him- who is in need of food for Suhoor, then the door is open in this affair [i.e. he can provide that person with food for Suhoor].

[Fataawaa Alaa At-tareeq Fee Masaa’il Mutanawwi’ah. Fatwa Number 871. Abridged and Slightly Paraphrased]

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Patience, Prayer, Firmness and Listening to Upright Scholars Required When Oppressors Become Extremely Oppressive: [Lessons to Learn From The Behaviour of Ancient Criminals Prior to Their Wretched End]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

[يَـٰقَوۡمِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ فَعَلَيۡهِ تَوَكَّلُوٓاْ إِن كُنتُم مُّسۡلِمِينَ – And Musa (Moses) said: “O my people! If you have believed in Allah, then put your trust in Him if you are Muslims (those who submit to Allah’s Will). [10:84]; Meaning: Place your trust in Allaah, return to Allaah by asking for steadfastness, aid, assistance, victory etc. Then Allaah [The Most High] says that Moosaa’s [alayhis-salaam] people replied, saying: [فَقَالُواْ عَلَى ٱللَّهِ تَوَكَّلۡنَا رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةً۬ لِّلۡقَوۡمِ ٱلظَّـٰلِمِينَ – They said: In Allah we put our trust. Our Lord! Make us not a trial for the folk who are Zalimun (polytheists and wrong-doers (10:85)]; Meaning: Do not allow them to overpower us and thus we are put to trial in the affairs of our religion, or that they are given victory and thus we are put to trial and they say, “Had they (i.e. the believers) being upon the truth, they would not have been defeated. [وَنَجِّنَا بِرَحۡمَتِكَ مِنَ ٱلۡقَوۡمِ ٱلۡكَـٰفِرِين – And save us by Your Mercy from the disbelieving folk. (10:86)]; Meaning: Save us from their evil, so that we can practice our religion in the correct manner it should be practised- by establishing its laws and being able to manifest it without being opposed or prevented.

Then Allaah [The Most High] says that He commanded Moosaa and Haaroon [alayhimas-salaam], saying: [ وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوۡمِكُمَا بِمِصۡرَ بُيُوتً۬ا وَٱجۡعَلُواْ بُيُوتَڪُمۡ قِبۡلَةً۬ وَأَقِيمُواْ ٱلصَّلَوٰةَ‌ۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ – And We inspired Musa (Moses) and his brother (saying): “Take dwellings for your people in Egypt, and make your dwellings as places for your worship, and perform As-Salat (Iqamat-as-Salat), and give glad tidings to the believers].

So when the trial became severe and they faced increased persecution at the hands of Fir’awn and his chiefs, Allaah [The Most High] commanded Moosaa and Haaroon (alayhimas-salaam] to command the believers to take dwellings in which they can perform the prayer when they are unable to perform it their places of worship; for indeed the prayer is an aid in all affairs. And besides this, they were given glad tidings that they will be given victory and that a time is coming in which they will be able to manifest their religion; for ease will come after a period of hardship.


[Source: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi (rahimahullaah)]

 

 

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“Gates of Paradise Are Opened and Gates of Hell Are Shut During Ramadhaan” – [Does This Mean Entry Into Paradise Without Reckoning For The One Who Dies During Ramadhaan?] – [Shaikh Uthaymeen Answers]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Question: The Messenger [sallal-laahu-alayhi-wasallam] said: ‘‘When Ramadhaan begins, the gates of Paradise are opened and the gates of hell fire are shut and the devils are chained”; does this mean that the one who dies in the month of Ramadhaan will enter Paradise?

Answer: The affair is not so; rather the meaning of this is that the gates of paradise are opened as an encouragement for the performers of (good) deeds so that they are facilitated with entry. And the gates of the hell fire are shut so that the people of Eemaan are kept away from disobedience, (and) so that they do not (enter) these gates. And the meaning of this (statement of the messenger) is not that the one who dies in Ramadhaan is going to enter paradise without reckoning; rather those who will enter Paradise without reckoning are those whom the Messenger (sallal-laahu-alayhi-wasallam) described in his saying: ‘’They are those who neither seek Ruqya nor do they believe in good bad or good omens (from birds etc.), nor do they get themselves branded (Cauterised); but they place their trust (only) in their Lord”, alongside fulfilling that which Allaah has obligated upon them to (perform) of righteous actions. [Source: Fiqhul Ibaadaat of Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah) Page: 231]

 

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The Quran and Sunnah Upon The Understanding of The Salaf

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