The difference between du’aa’ for asking and du’aa’ for worship : PART - 2

Subject: The difference between du’aa’ for asking and du’aa’ for worship : PART - 2

This does not come under the heading of using a common word in both of its meanings, or of using a word in a real and metaphorical sense, rather it is using it in its real sense which includes both things.

Think about it, because it is a matter that is of great benefit, but it is rarely paid attention to. Most verses of the Qur’aan point to both meanings and more, and it is of this type.

For example, Allaah says (interpretation of the meaning):

“Say (O Muhammad صلى الله عليه وسلم to the disbelievers): My Lord pays attention to you only because of your invocation to Him”

[al-Furqaan 25:77].

i.e., because of your du’aa’ to Him. And it was said: (it means) because of His call to you to worship Him.

Based on that, what is meant is both types of du’aa’, of which is the du’aa’ of worship is more apparent, i.e., He would not have paid attention to you were it not that you put your hope in Him. Worship of Him implies asking of Him, so both types are included.

And Allaah says (interpretation of the meaning):

“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)”

[Ghaafir 40:60].

The word du’aa’ here includes both types, although du’aa’ of worship is more apparent, hence it is followed by the words (interpretation of the meaning): “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!”. So the word du’aa’ in this verse may be interpreted in both senses.

Al-Tirmidhi narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the minbar: “Du’aa’ is worship.” Then he recited the verse (interpretation of the meaning): “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)…”. Al-Tirmidhi said: a saheeh hasan hadeeth.

With regard to the verses (interpretation of the meaning):

“Verily, those on whom you call besides Allaah, cannot create (even) a fly, even though they combine together for the purpose…”

[al-Hajj 22:73]

“They (all those who worship others than Allaah) invoke nothing but female deities besides Him (Allaah) …”

[al-Nisa’ 4:117]

“And those whom they used to invoke before (in this world) shall disappear from them…”

[Fussilat 41:48]

everything that is mentioned in them is the du’aa’ or invocation of the mushrikeen to their idols. What is meant is the du’aa’ of worship which includes the du’aa’ of asking, although the meaning of du’aa’ of worship is more apparent.

The words (interpretation of the meaning): “so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else” [Ghaafir 40:65] refer to the du’aa’ of worship. What is meant is: Worship Him alone and make your worship sincerely for Him alone, and do not worship anyone else along with Him

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TO BE CONTINUED ... INSHA ALLAH

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The difference between du’aa’ for asking and du’aa’ for worship : PART - 1

Subject: The difference between du’aa’ for asking and du’aa’ for worship : PART - 1

We use the word du’aa’ (invocation) to refer to two things:

1- Du’aa’ for asking, which means seeking that which will benefit, or asking to ward off that which will cause harm, by asking Allaah for that which will benefit in this world and in the Hereafter, and to ward off that which will cause harm in this world and in the Hereafter,

Such as du’aa’ for forgiveness, mercy, guidance, help, to attain Paradise, to be saved from Hell, for Allaah to grant good things in this world and in the Hereafter and so on.

2- Du’aa’ for worship, which means that the person is worshipping Allaah by any of the types of worship, in the heart or physically or financially, such as fearing Allaah, loving Him, hoping for His mercy, putting one’s trust in Him, praying, fasting, doing Hajj, reading Qur’aan, reciting tasbeeh and dhikr, giving zakaah and charity, jihad for the sake of Allaah, calling people to Allaah, enjoining what is good and forbidding what is evil, and so on.

Everyone who does any of these acts of worship is calling upon Allaah.

See: al-Qawl al-Mufeed (1/264) and Tasheeh al-Du’aa’ (p. 15-21).

Usually when the word du’aa’ appears in verses of the Qur’aan, it refers to both meanings, because they are interconnected. So everyone who asks of Allaah verbally is worshipping Him, because du’aa’ is worship, and every worshipper who prays to Allaah, fasts or does Hajj is doing that hoping for reward from Allaah and to attain Paradise and to be saved from punishment.

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

Everything in the Qur’aan that enjoins du’aa’ and forbids du’aa’ to or calling upon anyone other than Allaah, and praises those who say du’aa’ or call upon Him, includes the du’aa’ of asking and the du’aa’ of worship.

End quote.

Al-Qawaa’id al-Hisaan (no. 51).

One of the two types of du’aa’ may be more apparent than the other in some verses.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning the verse (interpretation of the meaning):

“Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allaah’s Mercy is (ever) near unto the good doers” [al-A’raaf 7:55-56]:

These two verses include the etiquette of two types of du’aa’: the du’aa’ of worship and the du’aa’ of asking. Du’aa’ in the Qur’aan may refer to either of these types, or it may refer to both, because they are interconnected. Du’aa’ of asking means seeking that which will benefit the supplicant, and asking to be spared that which will harm him, and for it to be warded off. So he asks for benefit and for harm to be warded off, and that is du’aa’ of asking.

And the du’aa’ that is offered with hope and fear is the du’aa’ of worship. Therefore it is known that both types are interconnected. Every du’aa’ of worship implies du’aa’ of asking, and every du’aa’ of asking implies du’aa’ of worship.

Based on this, the words (interpretation of the meaning):

“And when My slaves ask you (O Muhammad صلى الله عليه وسلم) 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)” [al-Baqarah 2:186] include both types of du’aa’, and it is in terms of both that the verse is to be understood. It was said: I will give to him when he asks of Me, and it was said: I will reward him if he worships Me. Both are interconnected.

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TO BE CONTINUED... INSHA ALLAH

Aqeedah al Wasitiyah (by Sh. Ibn Taymiyyah - rahimah'Allah) - Part 1.2

Subject: Aqeedah al Wasitiyah (by Sh. Ibn Taymiyyah - rahimah'Allah) - Part 1.2

In the Name of Allah, the Most Gracious, the Most Merciful

as Salam alaykum wa Rahmat'Allahi wa Barakatuhu dear member,

Due to the need to seek knowledge of Islam upon solid foundations, insha'Allah, you shall be receiving certain excerpts from the very well-known book by Shaykh ul Islam Ibn Taymiyyah (rahimah'Allah). Understanding the fundamentals described within this book enable the seeker of knowledge to enhance his or her understand of the Religion of Islam, of its foundations, and other related texts and issues such as Hadith compilations (Al Bukhari, Muslim, an Nasa'i) or fiqh (Islamic legislation and legal verdicts).

May Allah grant us success in understanding His Religion and sincerely seeking His Face in all our deeds, and especially in the one of seeking knowledge of His Religion. Ameen

-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.

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Introduction (continued)

Do not deny Him the way He has described Himself; Do not change words from their context; Do not disbelieve the names of Allah and His Signs; Do not exemplify His Attributes with the attributes of His creatures because Allah, The Exalted, has no likeness: There is none comparable to Him; There is none equal to Him; The Exalted, the Supreme, is not measured by His creatures; Indeed, He best knows Himself and others; He is All-Truthful; and His Speech prevails over the speech of His creatures. Moreover, His messengers are truthful and thus speak the truth. This is opposite to those who speak about Him what they themselves know not. About this, The Exalted, The Supreme has said:

"Glorified be your lord, the Lord of Majesty, from that which (the unbelievers) attribute (unto Him). And peace be upon the messengers. And praise be to Allah the Lord the Universe." (as Saffat 37/180-182).

He glorified Himself with what the opponents of the messengers said of Him; And He greeted the messengers because what they said was free from defect.He (the Glory is His) combined what He described Himself as between negation and affirmation [10]. Consequently, the people of the Sunnah and Jama'ah must not deviate from what the messengers brought forth; verily, it is the right path, the path of those upon whom Allah bestowed His grace, the path of the prophets, saints, martyrs, and righteous people.

OOTNOTES:

10. The negation is two kinds: general and specific. The general is to remove from Allah all that negates His Perfectness from defects and bad qualities, as He said: "There is nothing like Him." and "Do you know any similar to Him?" "Praise Allah of what they describe Him."

The specific is to glorify Allah from having a father, or son, or wife, or partner, or equal, or ignorance, or weakness, or confusion, or forgetfulness, or slumber, or sleep, or falsehood and playfulness. All these negations are not required for their own, but at the same time to confirm their contrast, so, the negation of the partner and the equal is to confirm His absolute greatness, and so on.Affirmation is also of two kinds: general and specific. The general is to affirm His Absolute Perfectness, and the Absolute Praiseworthiness, and Absolute Glory, and so forth, as Allah said:

"Praise be to Allah, Lord of the Worlds"

(al-Fatihah 1/1)

and

"Allah's is the Sublime Similitude."

(an -Nahl 16/60).

The specific affirmation includes each name or attribute which has been mentioned in the Qur'an and the Sunnah, and they are very numerous, which makes it very difficult to enumerate here, but one can find them all over the Qur'an and the Sunnah.

Aqeedah al Wasitiyah (by Sh. Ibn Taymiyyah - rahimah'Allah) - Part 1.1

Subject: Aqeedah al Wasitiyah (by Sh. Ibn Taymiyyah - rahimah'Allah) - Part 1.1

In the Name of Allah, the Most Gracious, the Most Merciful

as Salam alaykum wa Rahmat'Allahi wa Barakatuhu dear member,

Due to the need to seek knowledge of Islam upon solid foundations, insha'Allah, you shall be receiving certain excerpts from the very well-known book by Shaykh ul Islam Ibn Taymiyyah (rahimah'Allah). Understanding the fundamentals described within this book enable the seeker of knowledge to enhance his or her understand of the Religion of Islam, of its foundations, and other related texts and issues such as Hadith compilations (Al Bukhari, Muslim, an Nasa'i) or fiqh (Islamic legislation and legal verdicts).

May Allah grant us success in understanding His Religion and sincerely seeking His Face in all our deeds, and especially in the one of seeking knowledge of His Religion. Ameen

Introduction

In the name of Allah the Compassionate, the Merciful [1]

The praise belongs to Allah [2] Who sent His Messenger [3] with guidance and the religion of truth (i.e., Islam) making it incumbent on all religions. Allah is the best of witnesses [4], and I testify that there is no god but Allah alone and that He has no partner [5]; I admit and believe in the oneness of Allah. And I testify that Muhammad is His servant and Messenger [6]; May Allah greatly bless him, his family, and his companions.This is the belief of the saved group [7], the victorious ones to the Day of Judgment, the people of the Sunnah and the Jama'ah [8] (i.e., The belief in Allah, His angels, His books, His messengers, the resurrection after death, the belief in Divine Decree (qadar), be it good or bad) [9].

Part of the belief in Allah is the belief in how He has described Himself in His Book (the Qur'an) and in how His Messenger Muhammad (peace be upon him) has described Him. Believe without distorting or denying and without questioning or shaping; Rather, believe in Allah, The Exalted:

"There is none like Him; He is the All-Hearer, the All-Seer."

(ash-Shura 42/11)

1. The scholars differed in regard to the "Basmalah"; is it a verse (ayah) of each chapter (Surah) it opens?, or is it a separate verse which was revealed to separate between the chapters?, and to be blessed by starting the reading with it; the second opinion is the preferable one. And they agreed that it is a part of a verse in Surat an-Naml (27/30), and to abandon it at the beginning of Surat Bara'ah or (at-Tawbah/9), because it is considered as one chapter with Surat al-Anfal/8.

2. Al-Hamdu Lil-Lahi (all the praise belongs to Allah): It was reported from the Prophet (peace be upon him) that he said:

"Every talk which does not open with praising Allah and asking mercy for me is incomplete and has no blessing." (ar-Rahawi) The same thing was reported about the Basmalah. (Ibn Hibban)

3. The Messenger is a man who received a Revelation of Shari'ah (religion and law), and was ordered by God to announce it, however, if he received a revelation and wasn't ordered to announce it, then he is only a prophet and not a messenger.

4. The (Shahadah) of Allah, the Exalted, is implemented by His Word and His Action, and His Support for His Messenger by victory, miracles, and various proofs that what he brought forth is the Pure Truth.

5. La ilaha illa Allah (There is no god but Allah) is the formula of Tawhid (Oneness) which all Messengers (peace be upon them all) agreed upon, rather it is the essence of their messages, and every Messenger made it the opening of his message and its pillar, as our Prophet (peace be upon him) said:

"I was ordered to fight people until they say La ilaha illa Allah, and if they say it, then they protect their blood and their property from me except for its dues, and Allah, The Almighty, The Supreme, will judge them." (Al-Bukhari and Muslim)

6. And making the shahadah (testimony) for the Messenger (peace be upon him) of the Risalah (Message) and the 'Ubudiyah (Servitude to Allah and worshiping Him) connected with the Testimony of the Oneness of Allah, to indicate that both of them must be mentioned together, and no one of them takes the place of the other, for this they were connected in adhan (the call for prayers) and at-tashahhud (the testimony). Some people interpreted the verse,

"And We exalted your name." (al-Inshirah 94/4)

as: "Whenever I am mentioned you will be mentioned with Me."

And He combined for him (the Prophet) the two tides, namely that of the Messenger-ship and the Servitude, because they are the highest of which any human being could be described. The Servitude or the worship is the reason for which Allah made the creations, as He said:

"I created the jinn and humankind only that they should worship Me."

(adh-Dhariyat, 51/56)

So the perfection of the creature is in accomplishing that goal, and the more the human being increases his accomplishment of the servitude, the more he increases his perfection and makes his status higher, for this Allah mentioned His Prophet with the title 'Abd (slave, servant, worshipper) during his highest and noblest situations like al-Isra' (the night journey from Makkah to al-Quds). Also, in the sound hadith, the Prophet (peace be upon him) said:

"Do not praise me as the Christians praised The Son of Mary (Jesus), indeed, I am only a human being, so, say; 'The 'Abd of Allah and His Messenger'."

7. The Saved Group is the victorious one according to the saying of the Prophet (peace be upon him):

"A band of my 'Ummah shall stick to truth and will stay victorious, and will not be harmed by whoever betrays them until the Day of Judgment" (Al-Bukhari and Muslim)

And his saying:

"This 'Ummah will be divided into 73 divisions, all of them will go to Hell except one, which follows what I and my Companions are today." (at-Tirmidhi)

8. The Sunnah means the way which the Prophet (peace be upon him) and his Companions lived and behaved before the rise of the heretical innovations.

9. These six articles are the pillars of the faith, and every true believer must accept all of them according to the guidance of the Qur'an and the Sunnah, and whoever rejects any article of them is not considered a true believer. Those pillars are mentioned in the story of Gabriel when he came to the Prophet (peace be upon him) as a bedouin to ask him about Islam and Iman (faith) and Ihsan (worshiping Allah as if we see Him, since we do not see Him, He sees us): the Prophet said:

"To believe in Allah, His angels, His books, His messengers, and to believe in the Resurrection after death, and the Qadar (Divine Decree) whether it is good or bad. The Books are the revealed ones from the heavens to the Messengers, of which are known to us are: The Scrolls of Abraham (Suhuf Ibrahim), The Old Testament (at-Tawrah), The New Qur'an Testament (al-Injil, the Zabur (the Psalms of David), and the Qur'an, the Last Revelation. "

The Messengers: only twenty-five of them are mentioned in the Qur'an, as for the rest, we should believe in them without bothering ourselves in counting them, or knowing their names, because this is what Allah kept for Himself as He said in the Qur'an

"Verily We sent Messengers before you, among them those of whom We have told you, and some of whom We have not told you."

(Ghafir or al-Mu'min 40/78)

Islamic Etiquette on Wedding Night

Celebrating Wedding Night

Question and Answer Details

Title

Islamic Etiquette on Wedding Night

Question : I would like to know if there are some rites or something in the Sunnahregarding the consummation of marriage. I mean if there is a way in the Sunnah to have the first sexual intercourse with one's wife. Jazakum Allahu khayran.

Topic

Intimate relations

Answer : In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

We really appreciate the great confidence you have in us and hope these humble efforts of ours be of great benefit to you. We implore Almighty Allah to help us fulfill this task of disseminating the word of truth and enlightening all people with the greatteachings of Islam.

As regards the question you posed, we would like to make it clear to you the great keenness Islam shows to the concept of marriage, as being the lawful means for fulfilling the natural sexual urge and the establishment of a peaceful family and pure society. This is clear in the following statements of the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi:

The Qur'an emphasizes the spiritual objectives of marriage, making them the foundations of marital life. These objectives are realized in the peace of mind which comes through wholesome sexual experience with the spouse whom one loves, in the enlargement of thecircle of love and affection between the two families united through marriage, and in the nurturing of affection and tenderness among the children under the loving care of their parents. These are the objectives mentioned by Allah in the verse that reads:

(And among His signs is that He created for you mates from among yourselves, that you may dwell with them in tranquility, and He has put love and mercy between you. Indeed, in this are signs for those who reflect.) (Ar-Rum 30:21)

At the same time, the Qur'an does not neglect the sensual aspect and the physical relationship between husband and wife. It guides human beings to the best path, fulfilling the demands of the sexual urge while avoiding harmful or deviant practices.

Coming to the question posed, it should be noted also that making love to one’s wife on the wedding night does not differ from lovemaking at any other time save in the sense that being the first time together, it is given special care and cautiousness. The Sunnah of the Prophet (peace and blessings be upon him) offers us the best guidance in this very special night.

Focusing on this issue, we would like to quote the following from The Kuwaiti Encyclopedia of Islamic Jurisprudence. It reads:

Muslim jurists are of the view that on their first time together on the wedding night a Muslim groom is recommended to place his hand on the bride’s forehead and seek Allah’s blessing for them both. This is based on the hadith of the Prophet (peace and blessings be upon him) that reads: “When one of you marries a woman or buys a servant (this was before the abolition of slavery), let him say

‘O Allah! I seek from You her good and the good You created in her; and I seek refuge in You from her evil and the evil You created in her.’”

It is also a Sunnah to offer two rak`ahs (prayer units) in which the husband leads his wife. This is a sign of showing obedience and submission to Allah when they are still on the threshold of their new family life. Also, a husband is recommended to offer his wife something to drink after having some sips of the same glass. On making love (doing sex) to his wife for the first time, a Muslim husband should say:

“O Allah! Keep Satan away from us and keep him away from any offspring You may bless us with.”

Remember Prophet Muhammad (s.a.w) said: Among the most evil people in the sight of Allah on the Day of Judgement will be a man who is intimate with a woman and she with him, then he spreads her secret. (Muslim) so be cautious not to disclose bedroom secrets.

Dua (prayer) for a righteous family

Marriage is a union of souls, in the deepest sense that Allah (God) joins two souls together so that they may enjoy tranquility and stability in a marital home filled with sincere love and compassionate mercy.

Allah says in Quran:

"Among His Signs Is That He Created Companion ( Mate, Spouse) For You From Among Yourself, So That You May Find Tranquility With Them, And (He) Set Love And Mercy Between You. Surely In This Are Signs For People Who Give Thought" Surah Ar-Rum, 21 (30:21).

May Allah give all believing men and women, married or looking to marry, the towfeeq (grace) to be the ideal Muslim husband and the ideal Muslim wife with His Divine help and guidance.

The Importance of a good wife to her husband (and of course vice versa) is Great to Allah (God). Nothing can illustrate the point better than the Qur'anic statement which describes the righteous people as those who pray:

"Rabba-na hab la-na min azwaji-na wa dhuriyyati-na qurrata a'yunin wa aj'al-na li al muttaqin imama"

"Our Lord! give us spouse and children who will be the joy( and the comfort ) of our eyes, and guide us to be models of righteous (make us Leader of God-concious people). " (Qur'an 25:74)

May Allah bless all present and future marriages with love, happiness, peace, and success. Inshallah,you will be blessed with God fearing spouse.

Aamen!

Tafseer Surah al-Kawthar by Shaikh al-Islam Ibn Taymiyyah (rahim'Allah) - Pt.4

Subject: Tafseer Surah al-Kawthar by Shaikh al-Islam Ibn Taymiyyah (rahim'Allah) - Pt.4

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


Indeed, We have granted you, O Muhammad (saw), al-Kawthar

So turn in Prayer and sacrifice to your Lord (alone)

Certainly the one who bears hatred towards you is the one severed from all good

[Noble Qur'an - 108:1-3]
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So it is to Allaah that the creation will return, and their accounting is with Him. And He knows best about their condition - the condition of all His servants.

So his (saw) intercession is for those of his Ummah guilty of committing major sins. As for the doer of good, then his righteousness was due to Allaah's granting him that.And as for the evil doer, then there is no proof for him, nor any excuse.

What is intended is that al-Kawthar is a river in Paradise, and it is also the abundant good that Allaah grants to His Messenger (saw) in this world and the hereafter. And this is other than the reward of his Ummah, right up to the Day of Resurrection. So everybody who recited, learns some knowledge, performs a righteous deed, teaches someone else, gives sadaqah, fights jihaad, guards the frontier, repents, has patience, relies upon Allaah, or attains one of the desirable states of the heart, such as fear, awe, knowledge and awareness of Allaah and so on - then he (saw) will receive the same reward as that person, without anything being reduced from the reward of that individual, and Allaah knows best.

Then in His Saying:

Fa-sallee li-rabbika wa-anhar -- So Turn in Prayer and Sacrifice to Your Lord (alone)

Allaah commands him to gather these two very great types of worship: the Prayer and the Sacrifice. Each of these shows a persons seeking to draw closer to Allaah, his humility, poverty before Him, his good thoughtsabout Him and the strength of his certain faith. They also show that his heart is at peace with Allaah, and with His promise, His orders, His beneficence and His grant of good.

This is contrary to the state of the people of arrogance, aversion and those who think they have no need of Allaah. Those who feel that they have no need to ask of their Lord by praying to Him and making requests to Him. Those who do not perform sacrifices for Him for fear of poverty, who abandon helping the needy and providing them with food and at the same time bear evil thoughts about their Lord.

Therefore Allaah, ta'ala, combined them both in His Saying:

"Say All my prayers, sacrifices, my living, and my dying are for Allaah, the Nourisher, and Lord of all of the Creation". (6:162)

So what is meant is that the Prayer and the Sacrifice are the most excellent means of drawing closer to Allaah, since they are introduced here with the "faa" that shows result or effect. Thus performing Prayer and the Sacrifice is a means of establishing the thanks due to Allaah for that which He granted to him, i.e. for al-Kawthar and the abundant good.

The greatest way of giving thanks to the One Who Bestowed that blessing upon him is by performing these two types of worship. Indeed the Prayer is the limit of worship and the highest goal.

Thus it is as if He by His saying "Fa sallee li-rabbika wa-anhar" is saying, "We have granted you abundant good, and have blessed you with that cause of your establishing those two forms of worship for Us, out of thanks for Our giving you that blessing. Such that these two are the cause of Our blessing you with that good. Therefore establish them for Us".

So the Prayer and the Sacrifice are encircled by a grant of blessing that precedes them, and a grant of blessing that follows on from them.

Also it is the case that the finest of the types of worship involving the giving of ones wealth is the Sacrifice and the finest of the bodily worships is the Prayer. That which unites together for the servant in his Prayer is such that it does not unite together for him in any other worship, and this will be known by those whose hearts are alive and who have the highest desire.

Furthermore that which unites together for the one making the Sacrifice: his giving preference and precedence to Allaah, his good thoughts about Allaah, the strength of his certain faith, and his trusting in that which lies in Allaah's Hand is a truly amazing affair, if that is combined with correct and true faith (eemaan) and with making one's worship purely and sincerely for Allaah (al-Ikhlaas).

So the Prophet (saw) carried out the command of his Lord and was one who frequently prayed to His Lord and performed the Sacrifice many times, to the extent that in the Farewell Pilgrimage he sacrificed sixty-three animals with his own hand (15), and he would sacrifice at the time of the 'eids and at other times.

FOOTNOTES:

(15) Muslim reports in the long hadeeth of Jaabir (ra) about the Hajj of the Prophet (saw) in the Book of Hajj, Chapter 19 ".. then he (saw) went to the place of sacrifice and sacrificed sixty three animals with his own hand. Then he gave the knife to 'Alee and he sacrificed what remained..."
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As Salam alaykum wa Rahmat'Allahi wa Barakatuhu dear brothers and sisters, all the members of this group. We are pleased to be able to, by Allah's Permission, to send you these daily reminders and appreciate the comments, questions and even (constructive) criticism which you transmit to us, either through private messages or on the wall of the group. Do not hesitate to continue as such if you have anything you wish to tell Brother Mohamed Riswan or myself, and we will surely return to you with a reply, insha'Allah, as soon as we can. May Allah increase us all in the knowledge of Him and His Messenger (Salallahu alayhi wa Salam), His Book and His Messenger's (Salallahu alayhi wa Salam) Sunnah (tradition). Ameen

Subject: The belief in the Angels

The angels form an unseen world; they were created by Allaah from light and they obey the commands of Allaah:

“who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6 – interpretation of the meaning]

Belief in the angels implies four essential things:

1 – Affirming that they exist and that they are part of the creation of Allaah, subject to His Lordship and subjugated to Him.

“…honoured slaves.

They speak not until He has spoken, and they act on His Command”

[al-Anbiya’ 21:26-27 – interpretation of the meaning]

“who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6 – interpretation of the meaning]

“And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship).

They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so)”

[al-Anbiya’ 21:19-20 – interpretation of the meaning]

2 – Belief in the names of those whose name we know, such as Jibreel, Mikaa’eel, Israafeel, Maalik, Radwaan and others – peace be upon them.

3 – Belief in the attributes of those whose attributes we know, as we know the description of Jibreel from the Sunnah, and that he has six hundred wings which filled the horizon or the sky.

4 – Belief in the actions which we know some of them do, so Jibreel (peace be upon him) was entrusted with that which revives the heart, namely the Revelation. Israafeel is entrusted with sounding the Trumpet-blast (to herald the onset of the Day of Resurrection); Mikaa’eel is entrusted with the rain; Maalik is entrusted with Hell, and so on.

One of the most important things that we must believe in is that every person has two angels with him who record his deeds. Allaah says (interpretation of the meaning):

“(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions)

Not a word does he (or she) utter but there is a watcher by him ready (to record it)”[Qaaf 50:17-18]

i.e., a watcher from among these angels who is present. So beware lest these two angels record anything from you that will be bad for you on the Day of Resurrection, for everything that you say will be recorded against you, and when the Day of Resurrection comes, each person’s book of deeds will be brought out,

“…and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.

(It will be said to him): ‘Read your book. You yourself are sufficient as a reckoner against you this Day.’”

[al-Isra’ 17:13-14 – interpretation of the meaning].

We ask Allaah to conceal our sins and forgive us, for He is All-Seeing, Ever Responsive. And Allaah knows best.

See: A’laam al-Sunnah al-Manshoorah, 86; Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3/160.

Tafseer Surah al-Kawthar by Shaikh al-Islam Ibn Taymiyyah (rahim'Allah) - Pt.3

[Noble Qur'an - 108:1-3]

The saying of Allaah ta'ala:

"Indeed We have granted you, O Muhammad (saw), al-Kawthar"

indicated an abundant bestowal given by One Who is Tremendous, Rich and All-Encompassing, and that He is Exalted and Most High, and that His Angels and hosts/army are along with Him.

He began the aayah with "Innaa" that indicated emphasis and that the information conveyed is something certain. The verb occurs in the past tense, indicating the certainty of its coming about and that it is something firmly established and that willhappen. The announcement of it will not enable it to be prevented, because the granting of al-Kawthar is something that has preceded in the original Pre-Decree (al-Qadr) when whatever is to occur for the creation was decreed - fifty thousand years before they were created. (9)

Then as for that (bestowal) which carries the description of its being abundant, then it is left unspecified in order to emphasise its comprehensiveness. But Allaah, the Perfect and Most High, mentioned its description, saying: "Innaa 'ataynaaka-l-kawthar"

So He described it as being al-Kawthar (abundant). Then the Kawthar that is well-known is a river in Paradise as is mentioned in the clear and authentic ahadeeth (10). Also Ibn 'Abbas (11) said, "al-Kawthar is the abundant good which Allaah gave to him". (12)

So since it is the case that the person with the least out of all the people of Paradise will have therein the like of the whole world ten times over (13), then what do you think that which Allaah has prepared for His Messenger (saw) in it will be??!

So al-Kawthar is an indication of the abundance of good things that Allaah has prepared for him, and of their continuance and increase, and their eminence and elevation, and that the river that is al-Kawthar is the greatest of the rivers of Paradise, and the purest in its water, the most pleasant-tasting, the sweetest and the highest.

This is shown by the fact that He introduces it with the definite article (i.e. Al-Kawthar). This indicates perfection and completeness of that which is named, just as you would say, "Zayd AL-Aalim" (ie Zayd THE scholar), and "Zayd Al-Shujaa'" (Zayd THE Brave), meaning "There is no one more knowledgeable nor anyone braver than him". Likewise His saying, "Innaa 'ataynaaka al-Kawthar" shows that He granted him all good, granting it fully and abundantly. Then even though some of his Ummah attain a part of that, then what they attain is due to the blessing of their complying with and following him. Yet he (saw) will receive the same reward, without anything been reduced from the reward of the one who followed him. (14) So there lies in this an indication that Allaah, the Most High, will grant him (saw) in Paradise (extra reward) to the degree of the rewards attained by his whole Ummah, without anything being reduced from their rewards. This is because he was the cause for their becoming guided and their becoming saved.

Therefore it is right - indeed it is a binding duty - that the servant complies with and follows him, and adheres to what he commanded, and increases in righteous and correct action, in fasting, prayer, giving sadaqah and tazkeeyah, so that he (saw) should receive similar reward for that. Because if a person falls into committing forbidden acts, then the Messenger (saw) will miss reward equivalent to the reward for that good which the person left.

Then if a person commits forbidden acts and along with that leaves what has been commanded, then his burden of sin grows and his salvation becomes harder, due to his taking on the burden of that which he was forbidden from and his leaving what he was commanded.

If, however, he performs what he has been commanded with, but also commits what has been forbidden, then he will enter amongst those for whom the Messenger (saw) will intercede. This is because he (saw) will attain a reward equal to that good which the person did.

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FOOTNOTES:

(9) Muslim reports in his Saheeh, in the Book of Pre-Decree from 'Abdullaah ibn 'Amr ibn al-Aas (ra) who said, "I heard Allaah's Messenger (saw) say, "Allaah wrote the ordained measure of all created beings, before He created the Heavens and the earth by fifty thousand years." And he said, "And His Throne was over the water".

(10) al-Bukhaaree reports in his Saheeh (vol.8, no. 583) from Anas (ra) that the Prophet (saw) said, "Whilst I was walking in Paradise I came to a river. On its two banks were tents made of hollow pearls. I said, "What is this, O Jibreel?" He said, "This is the Kawthar that your Lord has granted you". Behold its scent (or its mud) was sweet-smelling musk"".

(11) 'Abdullaah ibn 'Abbas (ra) the famous Companion and cousin of the Prophet (saw) known as the "Great Scholar of the Ummaah", and the "Explainer of the Qur'aan". The Prophet (saw) supplicated for him, saying, "O Allaah! Grant him knowledge of the Book". Reported by al-Bukhaaree in his Saheeh in the Book of Knowledge.

(12) Reported by al-Bukhaaree in his Saheeh, the book of ar-Riqaaq, Chapter 53: Regarding the Lake, eng. trans. vol.8,no. 580

(13) As narrated by Abu Sa'eed al-Khudri (ra) from the Prophet (saw). See Saheeh al-Bukhaaree, eng. trans. vol. 9, no. 532a, and Muslim, Eng. trans. vol.1, no.361 and no.s 359-361.

(14) Muslim reports in his saheeh in the book of Leadership, from Abu Mas'ud al-Ansaari (ra) that Allaah's Messenger (saw) said, "Whoever guides to some good will receive the same reward as its doer".

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As Salam alaykum wa Rahmat'Allahi wa Barakatuhu dear brothers and sisters, all the members of this group. We are pleased to be able to, by Allah's Permission, to send you these daily reminders and appreciate the comments, questions and even (constructive) criticism which you transmit to us, either through private messages or on the wall of the group. Do not hesitate to continue as such if you have anything you wish to tell Brother Mohamed Riswan or myself, and we will surely return to you with a reply, insha'Allah, as soon as we can. May Allah increase us all in the knowledge of Him and His Messenger (Salallahu alayhi wa Salam), His Book and His Messenger's (Salallahu alayhi wa Salam) Sunnah (tradition). Ameen