Defending the Religion and Uniting the Ranks Upon the Truth

Clarity

Istiqaamah Magazine , Issue No.2 ,1996

DEFENDING THE RELIGION

Imaam Ahmad bin Hanbal (d.241H)- rahimahullaah - said:

"All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah's Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones - those who uphold die banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones." 1

Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said:

"When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: "If I were to remain silent, how would the ignorant masses know the truth from falsehood?" Those who introduce heretical writings which oppose the Qur'aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them - by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid'ah (the innovators), he replied: "When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous." So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation - as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning." 2

UNITING THE RANKS UPON THE TRUTH

Shaykh 'Abdul-'Azeez bin Baaz - hafidhahullaah - said:

"There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam - as Allaah, the Most Perfect, ordered them with in His saying: "And hold fast altogether to the rope of Allaah and do not become divided." [Soorah Aal-'lmraan 3:102]. And likewise, Allaah has warned the Muslims against splitting up, as occurs in His - the Most Perfect's - saying: "And do not be like those who differed and split-up after the clear evidences came to them." [Soorah Aal-'lmraan 3:105]. However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices - whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth - with the clear Sharee'ah proofs - to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His - the Most Perfect's - saying: "And help you one another in righteousness and piety, and do not help one another in sin and transgression." [Sooratul-Maa'idah 5:2]. And His - the Most Perfect's - saying: "Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful." [Soorah Aal'-lmraan 3:110]. And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah - the Most Perfect - prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil - and Allaah alone is the One who grants success.

Shaykh 'Abdul-'Azeez bin Baaz was asked about the correctness of the saying: "We should unite upon that which we agree, and excuse each other in that which we disagree." The Shaykh commented:

"Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger sallallaahu 'alayhi wa sallam have prohibited. Its for excusing each other for that in which we differ - then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed - then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High's - saying: "And help you one another in righteousness and piety, but do not help one another in sin and transgression." [Soorah al-Maa'idah 5:2] And His - the Most Perfect's - saying: "The Believers - man and woman - are protectors to each other, they order the good and forbid the evil ... " [Soorah at-Towbah 9:71]. And His - the Mighty and Majestic's - saying: "Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better." [Soorah an-Nahl 16:125]. And he sallallaahu 'alayhi wa sallam said: "Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith)." And he sallallaahu 'alayhi wa sallam said: "Whosoever directs a person to do good, will have a reward similar to the one who does that good." 5 And the aayaat (verses) and ahaadeeth with this meaning are plenty." 6

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1. Ar-Radd 'alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.
2. Majmoo'ul-Fataawaa (28/231-232).
3. Tanbeehaat fir-Radd 'alaa man Ta'awwalis-Sifaat (pp.31-32).
4. Related by Muslim (2/21), from Abu Sa'eed al-Khudree radiallaahu 'anhu.
5. Related by Muslim (13/38), from Abu Mas'ood al-Ansaaree radiallaahu 'anhu.
6. Tanbeehaat fir-Radd 'alaa man Ta'awwalis-Sifaat (pp.14-15)

 

The Virtues of the Night of Al-Qadr

The Virtues of the Night of Al-Qadr

Author:'Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam (pg. 141-143)

Abu Hurairah (RadiAllaahu anhu) reported that the Messenger of Allaah (SalAllaahu alaihe wa sallam) said: "Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven." [1]

This hadeeth is evidence for the virtue of the night of Al-Qadr as well as performing qiyaam (night prayer) during it. And it indicates that it is a grand night, which Allaah has honored and made better than a thousand months, with regard to its blessing and the blessings found in the righteous deeds that are performed in it. Thus it is better than the worship of a thousand months and that is equivalent to eighty-three years and four months. Due to this, whoever performs qiyaam (night prayer) with true faith and while seeking reward in it, will be forgiven his past sins. There were certain verses revealed concerning this virtue:

Allaah says: "We sent it (the Qur'aan) down on a blessed night. Verily We are Ever-Warning. Therein (on that night) is decreed every matter of ordainment." [2]

Therefore, it is a "blessed night" meaning it possesses much good and blessing due to its merit and the great reward that awaits the one who does good deeds in it. Among its blessings, is that Allaah revealed the Qur'aan in it. Allaah says:

"Verily, We have sent it (the Qur'aan) down in the night of Al-Qadr. And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months. Therein descend the angels and the Rooh (Jibreel) by their Lord's permission with all decrees. (All that night) there is peace, until the appearance of dawn." [3]

Ibn Katheer (rahimahullaah) said concerning Allaah's saying: "Therein descend the angels and the Rooh": "This means that the descending of the angels increases during this night due to the vast amount of its blessings. And the angels descend along with the descent of blessing and mercy, just as they descend during the time when the Qur'aan is recited and encompass the gatherings in which Allaah is remembered and spread their wings for the true seeker of knowledge, out of respect for him." [4]

This night occurs only in Ramadaan, since Allaah revealed the Qur'aan in it. He informs us that its revelation occurred during the month of Ramadaan in His saying: "Verily, We have sent it (the Qur'aan) down in the night of Al-Qadr." [5]

And His saying: "The month of Ramadaan in which was revealed the Qur'aan" [6]

This means that its revelation from Allaah to His Prophet Muhammad (SalAllaahu alaihe wa sallam) began in it.

Allaah's statement: "The night of Al-Qadr" is either an indicative of the honor and station of that night, as it is said: "Such and such person has great Qadr". The conjunction of "the night" to Al-Qadr is the joining of a descriptive feature to it, thus making it mean "An honorable night". The word "Al-Qadr" may also be in reference to the ordainment and disposal of affairs. Thus, its being joined to the word "the night" would be in order to denote a place or time for it. So it would mean "the night in which all that will occur in the following year will be decreed." This is similar to Allaah's saying: "Therein (on that night) is decreed every matter of ordainment." [7]

Qataadah said of this: "Therein is decreed every matter for the (upcoming) year" [8] and Ibn Al-Qayyim said that this is the correct opinion. [9]

What seems most correct is that there is nothing that restricts the possibility of these two understandings and Allaah knows best.

His statement: "with Eemaan" means with firm conviction in what Allaah has prepared for those who stand in prayer during this magnificent night. And "seeking reward" means looking for reward and the attainment of recompense.

Thus, this is a grand night, which Allaah has chosen for beginning the revelation of the Qur'aan. So the Muslim must acknowledge its weight in worth, by guarding it and spending it in worship whilst having firm conviction and seeking the reward of Allaah, in order that Allaah may forgive all of his previous sins. This is why the Prophet ( SalAllaahu alaihe wa sallam) warned us about being heedless of this night and being neglectful of spending it in worship, for the Muslim would be prevented from its good.

Abu Hurairah (RadiAllaahu anhu) reported that the Messenger of Allaah (SalAllaahu alaihe wa sallam) said: "Ramadaan has come to you - a blessed month. Allaah has made it obligatory upon you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whoever is prevented from its good, then he has been deprived." [10]

The Muslim should supplicate much on the nights in which the night of Al-Qadr is sought. And he should supplicate with that which the Prophet (SalAllaahu alaihe wa sallam) instructed 'Aa'ishah ( RadiAllaahu anha) with, when she asked him: "What if I know on which night the night of Al-Qadr occurs, what should I say?" So he (SalAllaahu alaihe wa sallam) said: "Say: O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me." [11]

Ibn Katheer (rahimahullaah) said: "It is recommended to supplicate a lot at all times and (to supplicate) more than that during the month of Ramadaan, its last ten days and its odd days. And it is highly recommended to increase ones invoking with this supplication: 'O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me.'" [12]

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Footnotes:

[1] Al-Bukhaaree (4/2550 and Muslim (759)

[2] Surat-ud-Dukhaan: 3-4

[3] Surat-ul-Qadr: 1-5

[4] Tafseer Ibn Katheer: (8/465)

[5] Surat-ul-Qadr: 1

[6] Surat-ul-Baqarah: 185

[7] Surat-ud-Dukhaan: 4

[8] Reported by At-Tabaree in his Tafseer (25/65) as well as Al-Bayhaqee in his book Fadaa'il-ul-Awqaat (pg. 216). Its chain of narration is saheeh.

[9] See Shifaa'-ul-'Aleel of Ibn Qayyim (pg. 42)

[10] This hadeeth is reported by Ahmad and An-Nasaa'ee. See Ahmad Shaakir's checking of the Musnad (no. 7148) and Saheeh At-Targheeb wat-Tarheeb of Al-Albaanee (1490) as well as Tamaam-ul-Mannah (395)

[11] Reported by At-Tirmidhee and Ibn Maajah with an authentic chain. [Translator's note: The supplication transliterated from Arabic reads: "Allaahumma Innaka 'Afuwwun Tuhibbul-'Afwa Fa’affoo ‘annee." ]

[12] Tafseer Ibn Katheer: 8/472

When is the Night of Al-Qadr?

When is the Night of Al-Qadr?

Author:Imaams Al-Albaanee and Ibn Al-'Uthaimeen
Source:Mentioned Below
Translator:isma'eel alarcon

The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).

The Night of Al-Qadr has a Fixed Date:

The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]

It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (RadiAllaahu anhu)) say when it was said to him that 'Abdullaah Ibn Mas'ood ( RadiAllaahu anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (SalAllaahu alaihe wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."

In one report this is raised to being a saying of the Prophet (SalAllaahu alaihe wa sallam). [2]

[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]

The Night of Al-Qadr is to be sought:

The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet (SalAllaahu alaihe wa sallam): "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (SalAllaahu alaihe wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (RadiAllaahu anhu) that: "Some men from the Companions of Allaah's Messenger (SalAllaahu alaihe wa sallam) saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (SalAllaahu alaihe wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar (RadiAllaahu anhu) that the Prophet (SalAllaahu alaihe wa sallam) said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."

Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (RadiAllaahu anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger (saws) commanded us to perform the Night Prayer. It is on the twenty-seventh night." [Muslim]

The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (SalAllaahu alaihe wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."

Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."

Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.

And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet (SalAllaahu alaihe wa sallam) saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.

[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]

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Footnotes:

[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (RadiAllaahu anhu) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (RadiAllaahu anhu). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.

[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)

Warnings to the Daa'ee

Warnings to the Daa'ee

By: Shaykh 'Abdul-'Azeez Ibn 'Abdullah Ibn Baaz
From "Words Of Advice Regarding Da'wah"

1. Beware of being extreme

It is correct to name this awakening, which pleases and excites every believer, an Islamic movement, an Islamic revival and an Islamic movement. It is necessary to encourage and guide this awakening towards adhering and clinging to the Qur'aan and the Sunnah of the Prophet Muhammad (sallallahu 'alaihi wa sallam) as well as warning leaders and individuals within this awakening from exceeding the limits, exaggerating and being extreme in their actions. In accordance with what Allah says in the Qur'aan,

"O people of the scripture, do not exceed the limits in your religion."  [An-Nisaa 171]

The Prophet Muhammad (sallallahu 'alaihi wa sallam) is reported to have said: "O you people, beware of being extreme and exceeding the limits in the religion, for that which destroyed the people before you was none other than extremism in the religion." He (sallallahu 'alaihi wa sallam) also said:"The extremists are destroyed, the extremists are destroyed, the extremists are destroyed."  

2. Speaking about Allah without knowledge

Beware of speaking about Allah, the Most High, without knowledge. It is not permissible for o­ne who believes in Allah, the Most High, and the Last Day to say: 'This is halaal and this is haraam' or 'This is permissible and this is prohibited', except with a proof and completely depending upon that. It should be sufficient for him to do what the people of knowledge did before him, and that is to restrain o­neself from rushing into saying that which he does not know but rather to say: "Allah knows best" or "I do not know".

"How excellent is the speech of the angels when they said to their Lord, Glory be to You, we have no knowledge except that which You taught us."[Al-Baqarah 32]

When the Companions of the Prophet Muhammad (sallallahu 'alaihi wa sallam) were asked about something that they did not know, they would say: "Allah and His Messenger know best." This is o­nly because of the completeness of their knowledge and their faith and their glorification of Allah, and being far removed from embarking o­n matters beyond them.  

3. Beware of accusing someone of disbelief or being sinful without proof

Indeed it is a most dangerous matter for o­ne to dare to accuse some o­ne of disbelief or of being sinful without proof and authorization from the Qur'aan and the Sunnah of the Prophet Muhammad (sallallahu 'alaihi wa sallam). There is no doubt that this is insolence towards Allah and His religion and it is also speaking about Him without knowledge. This is also in contradiction to the behavior of the people of knowledge and faith from among the pious predecessors, radiallaahu 'anhum. May Allah make us from amongst their followers in righteousness.

It has been authentically reported that the Prophet Muhammad (sallallahu 'alaihi wa sallam) said: "Whoever says to his brother, 'O kaafir!' It returns to o­ne of them." He also said:"Anyone who called his brother 'O kaafir!' Or 'O enemy of Allah!' And it was not correct, it would return back to him." [Saheeh al-Bukhaari] i.e., whatever he said falls back o­n him. This is a strong threat, warning the people of accusing others of disbelieving and being sinful, except when they have sure knowledge and understanding. This and other evidences are also a warning that o­ne should be careful to guard his tongue, and o­nly say that which is good.  

4. Beware of being hasty.

How many calamities, difficulties and problems have afflicted those who are hasty! The days and nights are going and leaving behind the traces and consequences of hastiness! How much corruption and destruction and un-praiseworthy consequences have occurred because of partisanship and the following of desires? We ask Allah to keep us safe from that.  

5. Beware of partisanship to a group.

It is not permissible for o­ne to blindly follow this person or that person, or the opinion of such and such a person. Nor should he follow blindly the methodology, or group of any individual.     Differing, It's Effects and Cure: There is no doubt that differing is o­ne of the greatest trials and calamities to befall the Muslim Ummah. It is o­ne of the reasons why efforts are being wasted and truth is lost. Differing among Islamic groups and Islamic centers, harms the Islamic da'wah. The o­nly way that they can succeed is to have a unification of goals and is that they all exert their efforts and work together towards the goal which will secure the power and glory of Islam and the safety of the Muslims. It is necessary for every group, institution and community who want success in the Hereafter to help each other enjoin al-Birr (righteousness) and taqwa (piety). They should be sincere in their actions towards Allah and their primary concern should be the victory of Allah's deen, so that everyone can join together upon the truth and work upon what Allah has said in His Book,

"Help you o­ne another in al-Birr and at-Taqwa."  [Al-Maaidah 2]

My advice for the daa'ees is that they should make sure that the actions should be done sincerely and purely for the sake of Allah, the Most High, alone. They should help o­ne another in al-Birr and Taqwa and agree to rule by the Qur'aan and Sunnah whenever a disagreement breaks out amongst them, in accordance to what Allah says in the Qur'aan,

"And if you differ in anything amongst yourselves, refer it to Allah and His Messenger if you believe in Allah and in the Last Day. That is better and more suitable for final determination."  [An-Nisaa 59]

By this the goal will be o­ne and the same and the efforts to search for success and warn away from following desires will be unified. Allah, the Most High, says,

"But if they answer you not, they know that they o­nly follow their own lusts, and who is more astray than o­ne who follows his own lusts, without guidance from Allah?"  [Al-Qasas 50]

Allah says in the Qur'aan addressing His Prophet and His Messenger Daawood, 'alaihis-salaam,

"O Dawood! Verily We have placed you as a successor o­n earth, so judge you between men in truth and follow not your desire, for it will mislead you from the Path of Allah."  [ Saad 26]

Beware of Blind Support or Opposition Because Their Opinion Agrees or Conflicts With Yours: The deen of Allah must be the authority that judges everything. Beware of following your brother just because he agrees with you over an opinion and oppose another because he disagrees with you over an opinion or an issue. This is not being just or fair. We know that the sahaabah differed in issues, but this did not effect the good faith, support and love between them, radiallaahu 'anhum. So the believer acts by Allah's laws and he accepts and submits to the truth and he makes it precede everything else.

The believer should not oppress his brother, or act unjustly towards him if he differs with him over an opinion from the issues of Ijtihaad, in which the proofs may not be clear or issues in which there may be differing interpretations of the text. He may have an excuse, so you must advise him and love the khair (goodness) for him and do not allow the differing to induce and prompt aggression and discord between you. Do not enable the enemy to take advantage of you and your brother. And there is no movement or power except with Allah the Most High.

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Al-Ihsaan - Perfection In Acts Of Worship

Al–Ihsaan - Perfection In Acts Of Worship

by Imâm al-Madîna al-Munawarrah 'Alî Abd-ur-Rahmân al-Hudhaifî

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Friday Sermon from the Prophet's Mosque in Madina

on Al-Jum'ah 7 Dhul-Hijjah 1421 (March 2, 2001)

All praise is due to Allaah the Most Beneficent, Most Merciful. I testify that there is no god worthy of worship save Allaah and I also testify that Muhammad saws is the messenger of Allaah.

O you Muslims! Fear Allaah, for fear of Allaah is one’s provision for the next world and his treasure in this world. Hold fast unto your religion. Allaah has chosen Islaam as the religion for the inhabitants of the Earth and the Heavens and He has guided to it whomsoever He wishes among His slaves. Allaah has also made for those who follow this religion three ranks: Islaam, eeman, and ihsaan, which is the highest of the three ranks. Ihsaan is the best rank of Islaam, for one attains closeness to Allaah only through ihsaan. Ihsaan means doing good to oneself by worshipping Allaah with perfection and doing good to people. Allaah says,

 

“And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islaamic monotheism); and he is a muhsin (a good doer).” (An-Nisaa 4:125).

He also says,

“And do good. Truly Allaah loves Al-Muhsinun (the good doers).” (Al-Baqarah 2:195).

The Almighty has also promised a great reward for the good doers in this world and the next. He promises them protection and good things of this life when he says,

“Truly Allaah is with those who fear Him (keep their duty unto Him), and those who are good-doers.” (An-Nahl 16:128)

Among the reward of good deeds is that it makes good-doers win Allaah’s love. Allaah says,

“Verily, Allaah loves the good-doers.” (Aal Imraan 3:134).

Doing good also makes Allaah provide relief for the good-doer whenever he is in distress and makes Allaah save Him from his enemies. Allaah also blesses the good-doers with different kinds of blessings and lets them have a happy ending. He says regarding Yoosuf,

“Verily, he who fears Allaah with obedience to Him and is patient, then surely, Allaah makes not the reward of the good-doers to be lost.” (Yoosuf 12:90)

Among the rewards of good deeds is that Allaah will impart knowledge into the heart of the good-doer, which will enable him to differentiate between lawful and unlawful things, and between truth and falsehood. Allaah says about Yoosuf,

“And when he (Yoosuf) attained his full manhood, We gave him wisdom and knowledge. Thus We reward the doers of good.” (Yoosuf 12:22).

Allaah also rewards the good-doers by making later good doers join their predecessors, giving them of His bounties and completing His favour on them. He says,

“And the foremost to embrace Islaam of the Muhajirun (those who migrated from Mecca to Medina) and the Ansar (the citizens of Medina who helped and gave help to the Muhajirun) and also those who follow them exactly (in faith), Allaah is Well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” (At-Tawbah 9:100).

Allaah also rewards good doers by praising them and making His slaves praise them as well. The Almighty says about prophet Nooh (Noah),

“Salaam (peace) be upon Nooh (from Us) among the Alamin (mankind, jinn and all that exists).”

He also says regarding prophet Ibraheem (Abraham),

“Peace upon Ibraheem! Thus indeed do We reward the Muhsinun.”

And about prophets Musa and Harun, He says,

“Peace be upon Musa and Harun. Verily, thus do We reward the good-doers.” (As-Saafaat 37:119-120).

Although the verses mentioned above speak about prophets, yet the rewards mentioned in it will be the same to be given to other good-doers. He also says,

“For those who do good in this world there is good, and the home of the hereafter will be better. And excellent indeed will be the home (i.e. Paradise) of the Muttaqun (the pious).” (An-Nahl 16:30)

About the reward of the good-doers in the hereafter, Allaah says,

“For those who have done good is the best (reward i.e. Paradise) and even more (i.e. having the honour of glancing upon the countenance of Allaah). Neither darkness nor dust nor any humiliating disgrace shall cover their faces. They are the dwellers of Paradise, they will abide therein forever.” (Yoonus 10:26)

The word “more” means having the prestige of seeing the Countenance of Allaah as it has been successively related in hadeeths that the believers will see their Lord on the day of Judgement. As a matter of fact having the privilege of seeing the Gracious Countenance of Allaah on the last day is a suitable reward for Ihsaan (i.e. good deeds) because ihsaan means to worship Allaah in this world as if one sees Him. Glancing at His Gracious Countenance plainly on the Day of Judgement then becomes the greatest reward for good deeds. As regards the unbelievers, their eyes will be screened from seeing Allaah on that day, as their hearts were veiled from knowing Allaah and fearing Him in this world. Allaah says,

“Nay! Surely they (the evil-doers) shall be veiled from seeing their Lord that day.” (Al-Mutaffifeen 83:15)

Fellow Muslims! What then is this ihsan (good deed) that attracts such a high position before Allaah and such a great reward? The answer was provided by the Messenger of Allaah saws when he said

, “Al-Ihsaan is to worship Allaah as if you see Him. And even though you do not see Him, He sees you!” (Muslim).

This hadeeth means that man should worship Allaah, mindful of his closeness to Him and his standing before Him just as if he is seeing Him plainly. This state brings about God-consciousness and love of Allaah and purifies ones acts of worship. Anas bin Malik narrated that a man said,

“O Messenger of Allaah! Tell me a short word.” The Prophet saws replied, “Pray as if you are in your farewell prayer, for if you do not see Allaah, He sees you.” And the meaning of the phrase “if you do not see Him, He sees you” is that if one cannot worship Allaah as if one sees Him, he should then worship Him with the conviction that Allaah does see him and that none of his affairs is concealed from Allaah. Haarithah related that the Prophet saws told him, “O Haarithah! How did you enter into your morning?” He said, “I replied, ‘I entered into the morning as a true believer.’” He said, “The Prophet saws then told me, ‘Watch what you say, for every word has a reality.’” He said, “I then said, ‘O Messenger of Allaah, I keep myself away from the (leisures of this) world, spend my nights in prayer and fast during my days. I am now as if I am looking at the throne of my Lord appearing. I am also as if I am looking at the inhabitants of Paradise as they visit one another. And it seems as if I am looking at the dwellers of hell as they howl therein!” The Prophet saws then said, “You have indeed seen (what you claimed to have seen). Therefore continue on your state of Ibaadah, O slave whom Allaah has illuminated his heart with faith!”

Al-Ihsaan is to observe prayer in the best form, moving closer to Allaah and beseeching Him secretly during the night when people are asleep. So also is doing good to people. Allaah says,

“Verily, they were before this good doers. They used to sleep but little by night (invoking their Lord and praying with fear and hope). And in the hours before dawn they were (found) asking (Allaah) for forgiveness. And in their properties there was the right of the beggar (who asked) and the poor (who do not ask others).” (Adh-Dhaariyaat 51:17-19)

Al-Ihsaan also means striving against one’s soul, struggle against Satan, hypocrites and unbelievers. Allaah says,

“And many a Prophet fought (in Allaah’s cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allaah’s way, nor did they weaken nor degrade themselves. And Allaah loves the patient ones. And they said nothing but, ‘Our Lord! Forgive us our sins and our transgressions (in keeping our duties to you). Establish our feet firmly and give us victory over the disbelieving folk! So Allaah gave them the reward of this world, and the excellent reward of the hereafter. And Allaah loves the good-doers.” (Aal-Imraan 3:146-148).

It is also an aspect of Ihsan to spend in the way of Allaah whether one is rich or poor, to suppress ones anger and forgive the ignorant ones when they misbehave. Allaah says,

“Those who spend (in Allaah’s cause) in prosperity and in adversity, who repress anger and who pardon men; verily, Allaah loves the good-doers.” (Aal-Imraan 3:134).

It is a part of Ihsaan to surrender to the truth, to love it and to listen to the revealed book of Allaah with sound and healthy minds and attentive ears. Allaah says,

“And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognised. They say, “Our Lord! We believe; so write us among the witnesses. And why should we not believe in Allaah and in that which has come to us of the truth (Islaamic monotheism)? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection along with the righteous people (Prophet Muhammad saws and his companions). So because of what they said, Allaah rewarded them with gardens under which rivers flow (in Paradise), they will abide therein forever. Such is the reward of the good-doers.” (Al-Maa’idah 5:83-85)

Fellow Muslims! Fear Allaah as He should be feared and race towards His pleasure. Know that His pleasure can never be attained except by carrying out his commandments and abstaining from what He prohibits, for this is really the worship, for which He created the man and jinn. Allaah has also bestowed his favour on you by explaining to you preferable periods in which one should increase his act of worship so as to get great rewards. Among these periods are the first ten days of Dhul-Hijjah. Standing at Arafah also falls within these days, and it is on this great day that Allaah forgives great sins. The Prophet saws said,

“There is no day in which Allaah redeems as many souls from hell as the day of Arafah. Allaah comes near and boasts with His servants in front of the angels. He then says, “What do these people want?” (Muslim).

Abo Qataadah ra also narrated that the Messenger of Allaah saws was asked about fasting on the day of Arafah, and he replied,

“It removes the sins of the previous year and the current year.” (Muslim).

Strive therefore to do as many good deeds in this day as possible. Remember Allaah much and keep yourslef away from the prohibited things. Allaah says,

“And march forth in the way (which leads) to forgiveness from your Lord and Paradise as wide as are the Heavens and the Earth, prepared for the pious. Those who spend (in Allaah’s cause) in prosperity and in adversity, who repress anger and who pardon men; verily, Allaah loves the good-doers.” (Aal-Imraan 3:133:134).

7 Practical Tips for praying Qiyaam al- Layl

References
‘The Night Prayers’ by Muhammad Nasir ud-Deen al-Albanee (rahimahullah)

As-Sunnah Islamic Newsletter Issue 15

 

What is Qiyaam al-Layl?

Qiyaam' means 'standing' and 'Qiyaam al-Layl' means 'standing in night.' In the Islamic terminology, both terms refer to, 'the voluntary night prayer, whose time extends from after Isha prayer until dawn.' Other common names for Qiyaam al-Layl are, Salaat ul-Layl (the night prayer), Tahajjud (from hajada meaning remained awake at night), Witr (odd-numbered this term is also used to refer to the last one or three Raka'ah of Qiyaam) and Taraweeh (resting).

A widespread misconception is that Tahajjud is a different night prayer than Qiyaam or Taraweeh. It is important to clarify this misunderstanding and to make clear that there is only one nafl night prayer known by different names. Even though the term Taraweeh is more commonly used to describe the night prayer in Ramadan, it is not different from Tahajjud. Thus, the practice of praying Taraweeh in the earlier part of the night and Tahajjud in the later part should be stopped.

The Excellence of Qiyaam al-Layl

Numerous Ahaadeeth and Qur'aanic verses mention the excellence of Qiyaam al-Layl and the merit of those who perform it regularly. Umm al-Mumineen, Aa'ishah (radhi allahu anha) reported that the Prophet (sallallahu alaihi wa-sallam) said: “The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim] and she said in another narration: “Do not ever stop praying Qiyaam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [Saheeh al-Bukharee and Saheeh Muslims] He (sallallahu alaihi wa-sallam) said: “You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” [At-Tirmidhee and Musnad Ahmad]

Narrated Mu'adh Ibn Jabal (radhi allahu anhu): 'The Prophet (sallallahu alaihi wa-sallam) said to him: “May I show you the gates of goodness?' (they are), “(a) Fasting is screen from Hell, (b) As-Sadaqah extinguishes the sins, as water extinguishes fire, (c) Standing in Salaat (prayer) by a slave of Allah during the last third part of a night.” Then the Prophet (sallallahu alaihi wa-sallam) recited the verse: “Their (believer's) sides forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.”' [Abu Dawood and at-Tirmidhee]

Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night.” [Saheeh Muslims]

Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [(Hasan) Abu Dawood ]

Abdullah Ibn Bashr (radhi allahu anhu) reported Allah's Messenger (sallallahu alaihi wa-sallam) saying: “Whoever prays Qiyaam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyaam reciting one hundred verses, he will be recorded among the devout. And whoever prays Qiyaam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) Abu Dawood]

7 Practical Tips for praying Qiyaam al-Layl

1: Ikhlas (Sincerity) - the key to Allah's Help and Blessings

Help of Allah is needed to accomplish and achieve success in all our affairs. And Allah only helps those who are sincere in their hearts. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “If you are truthful with Allah, then Allah will deliver to you what you wish for.” [An-Nasa'ee, al-Hakim and Saheeh al-Jamee] Therefore, one should have a sincere intention to pray Qiyaam al-Layl; seek the Pleasure of Allah Alone and avoid the desire of praise or fame. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” [(98): 5]
Imam Ibn al-Qayyim said: “The degree to which a person is helped and aided by Allah depends on the degree of his intention, drive, aim and hopes. Help from Allah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.”

2: Knowing the Virtues of Qiyaam al-Layl

Knowing the virtues and rewards of performing worship produces willingness and desire to perform the worship. We have previously mentioned numerous virtues of regularly praying Qiyaam al-Layl, here we mention the excellence of praying Qiyaam al-Layl particularly in the great month of Ramadan. Abu Hurayrah (radhi allahu anhu) reported: “Allah's Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyaam during Ramadan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyaam) in Ramadan out of faith and expectation (of Allah's reward), all his previous sins will be forgiven.” [Saheeh Muslim]

3: Taking a nap in the daytime

Taking a nap before or after Dhur Salaat will dismiss the stress and thus enable one to get up in the night and stand in front of his Lord. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Take a nap, for the Shayateen (pl. of Shaytan) do not take naps.” [Reported by at-Tabaranee. Al-Saheehah (2647)]

4: Sleeping according to the Sunnah of Allah's Messenger

(a) Sleep early: Sleeping early is a healthy habit and it was the practice of Allah's Messenger (sallallahu alaihi wa-sallam) to sleep directly after performing the Isha prayer. Abu Barzah al-Aslami (radhi allahu anhu) said that the Prophet (sallallahu alaihi wa-sallam) used to prefer to delay Isha, and he did not like to sleep before it or talk after it.” [Saheeh al-Bukharee]

(b) Sleep in a state of taharah (purity): Ibn Abbas (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him, and every time he turns over, [the Angel] says, 'O Allah! Forgive Your slave, for he went to bed in a state of purity.'” [Reported by at-Tabaranee. See Saheeh al-Jamee (3831)]

(c) Choose a suitable bed: Excessive luxurious or soft bed provokes laziness and makes one sleep more and become negligent. Aa'ishah (radhi allahu anha) narrates that the pillow of the Prophet (sallallahu alaihi wa-sallam) on which he slept at night was made of leather stuffed with palm fibers.” [Abu Dawood and Musnad Ahmad. Saheeh al-Jamee (4714)]

Once Umar Ibn al-Khattab (radhi allahu anhu) entered upon the Messenger of Allah (sallallahu alaihi wa-sallam) when he was lying on a mat of palm fibers that had left marks on his side. Umar (radhi allahu anhu) said: “O Messenger of Allah, why do you not get something more comfortable than this?” He (sallallahu alaihi wa-sallam) said: “What do I have to do with this world? My relationship with this world is like that of a traveler on a hot summer's day, who seeks shade under a tree for an hour, then moves on.” [Musnad Ahmad and al-Hakim. Saheeh al-Jamee (5545)]

(d) Cleaning the bed and lying on the right side
Abu Hurayrah (radhi allahu anhu) reported: “The Prophet (sallallahu alaihi wa-sallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side…” [Saheeh al-Bukharee and Saheeh Muslim]

(e) Reciting the Adhkaar (supplications) mentioned in the Sunnah before sleeping
There are a number of Adhkaar prescribed in the Sunnah before going to bed, amongst them are reciting the last verses of Soorah al-Baqarah, reciting Soorah al-Falaq and Soorah al-Nas and Soorah Ikhlas blow in the palms and wipe as much of the body possible, starting from the head, face and then the front of the body doing it three times. [Saheeh al-Bukharee and Saheeh Muslim]

Ali Ibn Abi Talib (radhi allahu anhu) reported that when the Prophet's daughter, Fatima (radhi allahu anha) came to him and asked him for a servant, he (sallallahu alaihi wa-sallam) said to her and Ali: “Shall I not teach you something that will be better for you than a servant? When you go to bed, say 'SubhanAllah' thirty-three times, 'Al-hamdulillah' thirty-three times, and 'Allahu Akbar' thirty-four times. This is better for you than a servant.” [Saheeh al-Bukharee and Saheeh Muslim]

5: Avoid too much food and drink

Too much food or drink is one of the main obstacles that make one lazy and negligent of Qiyaam al-Layl. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” [Reported by at-Tirmidhee and Ibn Majah. Saheeh al-Jamee (5674)]

Abu Juhayfah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” [Reported by al-Hakim. Saheeh al-Jamee (1190)]

6: Striving against oneself:

Striving against oneself to get up and pray and suppressing one's desires bring about Allah's help and His Pleasure for the slave. Allah says in the Qur'aan: “Strive in Allah's Cause as you ought to strive…” [Soorah al-Hajj (25): 78] “And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allah is with the Muhsinoon (good-doers).” [ (29): 69]

The Prophet (sallallahu alaihi wa-sallam) said: “The Mujahid (one who strives in way of Allah) is the one who strives against his own self for the sake of Allah.” [Reported by al-Tirmidhee. See al-Saheehah (549)]

He (sallallahu alaihi wa-sallam) also said: “When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudhu, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allah says to those who are veiled (in the Unseen): 'Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” [Musnad Ahmad. See Saheeh al-Targheeb (627)]

7: Rebuking one's self for not praying Qiyaam al-Layl

Qiyaam al-Layl is a great blessing from Allah, the Exalted, and He has placed in it numerous spiritual benefits and rewards for the believer. Therefore, one should rebuke one's self, if he misses this great opportunity of achieving rewards and Pleasure of Allah. Allah says in the Qur'aan: “O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” [(59): 18]
Imam Ibn al-Qayyim (rahimahullah) said: “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allah says, “…Verily, hearing, sight, and the heart of each of you will be questioned by Allah.” [Soorah al-Isra (17): 36], then he should check on himself before he is brought to account.”