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Tag: dhikr

How to Bring Life to Your Heart – Shaykh Khalid adh-Dhufayri

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Basics, Purification of The Soul, Worship - 'Ibaadah'.

The remembrance of Allah is the life of the hearts; there is no life for them except through it. Al-Bukhari reports in his Saheeh from Abu Musa Al-Ash’ari (may Allah be pleased with him), that the Prophet ﷺ said:

“The example of the one who remembers his Lord and the one who does not remember his Lord is like that of the living and the dead.”

The hearts find no reassurance, no tranquility, no true delight, and no real happiness except through the remembrance of Allah, the Almighty and Majestic.

ٱلَّذِينَ ءَامَنُواْ وَتَطۡمَئِنُّ قُلُوبُهُم بِذِكۡرِ ٱللَّهِۗ أَلَا بِذِكۡرِ ٱللَّهِ تَطۡمَئِنُّ ٱلۡقُلُوبُ

Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest. (Ar-Ra’d 13:28)

Khutbah of the Shaykh – سبق المفردون

Dhikr is to be Performed as Much as Possible – Ibn Abbas in Tafseer Ibn Kathir

Written by abuaisha on . Posted in Articles, Qur'aan, Worship - 'Ibaadah'.

Alee ibn Abee Talhah (rahimahullah) reported that Ibn Abbas (Allah be pleased with them both) stated regarding Allah The Most High’s statement

‎اذكروا الله ذكرا كثيرا

Remember Allah with much remembrance. (Al-Ahzaab:41)

Verily, Allah did not obligate an obligation upon his servants except that he legislated a fixed limit for it (1), and then excused its performers when they are in a situation when they are excused (2), except in the case of dhikr (remembrance of Allah) for indeed Allah did not legislate a limit for it and nor is a person excused for abandoning it, except when compelled. Allah said,

 فَٱذۡڪُرُواْ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِڪُمۡ
remember Allah standing, sitting down, and (lying down) on your sides (An-Nisaa:103)

night and day, at land or sea, whilst travelling or resident, when wealthy and in times of poverty, in sickness and in health, in private and public and in all circumstances, He, The Mighty and Majestic said,

‎و سبحوه بكرة و أصيلا

 And glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr prayers]. (Al-Ahzaab:42)

so if you were to do that (in the manner mentioned by ibn Abbas (Allah be pleased with them both)) then Allah will send His Blessings upon you, and the Angels will supplicate for you.

Tafsir Al-Qur’aan Al-‘Adheem ibn Katheer vol.11 pgs.182-183

(1) e.g. obligatory prayers are a fixed number (five) with set number of raka’aat, obligatory fasts of Ramadhan are one month every calendar year.
(2) e.g. a traveller, sick person does not have to fast obligatory fasts, the woman on her menses does not pray or fast etc

People cannot Bestow Blessings Upon Themselves or Others – Shaykh Fawzān

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Islamic Jurisprudence - 'Fiqh', Monotheism - Tawheed.

Shaykh Sālih al-Fawzān:

Allah (Subhānahu wa ta’āla) began this great sūrah (Suratul Mulk) with praise and glorification of Himself, and He is the most deserving to be praised and glorified.

The meaning of تبارك (tabāraka) is تعاظم. Allāh is the one who, when performing dhikr of him, blessings are obtained from (when done sincerely for Allāh and in accordance with the sunnah of the Messenger of Allah (sallallāhu alaihi wa salam)). He is the one who sends down blessings and He is the one who bestows blessings on whomsoever He wills.

This word ‘tabāraka’ does not apply except when speaking of Allāh, hence it is not allowed to say to someone “Oh so and so, tabārak upon us”, as some of the ignoramuses say.

However, as for saying to someone, you are “mubārak”, then there is no issue with it, because the meaning of “mubārak” is that Allāh (Subhānahu wa ta’āla) has blessed you and bestowed his blessings upon you.

Allāh (Subhānahu wa ta’āla) said:

‎وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ

“And He has made me blessed wheresoever I be (Sūrah Maryam: 31)
and

‎كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(This is) a Book (the Qur’ān) which We have sent down to you, full of blessings (Sūrah Sād: 29).

Therefore, Allāh is the one who bestows blessings and places blessings in whoever, wherever and whatsoever he wills. As for mankind, they can not bless themselves, indeed it is only Allāh who gives mankind blessings and makes them blessed.

Slightly Paraphrased from Shaykh Sālih al-Fawzān’s ‘Mā Tayassara wa Tahassala min Durūs al-Qurān fī Hizb al-Mufassal’ Vol.2 Page 6

O Slaves of Allaah! Our Night in England Is Approaching, So Let Us Contemplate & Hasten Towards the Dhikr of the Evening Before Sun Set!

Written by Salafi Dawah Manchester on . Posted in Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

Allaah (The Most High) said:

وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude. [25:62]

The night and the day differ- this one is white and that one is black. So one takes admonition and contemplates on the difference between them and thanks Allaah for them. [Ref 1] Whoever has missed the remembrance of Allaah in the morning, then indeed the evening has arrived so that he can do so. [Ref 2]

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[Ref 1: Source: A paraphrased excerpt from ‘Zaadul Maseer’ by Imaam Ibn Al-Jawzi (rahimahullaah). Publisher: Daar Ibn Hazm 1st edition 1423AH (Year 2002)]

[Ref 2: Source: A paraphrased excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam Sadi (rahimahullaah). Publisher: Daar ibn Hazm 1st ed 1424AH (Year 2003)]

 


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Raising Hands for Dua after the Adhan – Permanent Committee

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

It is legistlated after the adhaan and after responding to the muadhin and (then after) sending peace and blessings upon the Prophet -May Allah’s Peace be Upon Him- that he says what is reported from the Prophet

“اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ،1

Because that is affirmed from the prophet -May Allah’s Peace be Upon Him- from the hadith of Jaabir bin Abdillah al-Ansaari-May Allah be pleased with him- in Sahih Al-Bukhaari, and that is without raising of the hands, because that is not reported in this place, so it is considered an innovation to do it.

Al-Lajnah Ad-Daa’imah: 16874

1. O Allah , Lord of this perfect call and established prayer. Grant Muhammad the intercession and favor, and raise him to the honored station You have promised him


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Advice regarding the opening supplication of the Prayer – Shaykh Uthaymeen

Written by abuaisha on . Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

The opening supplication is a sunnah and is not obligatory whether that is in the five compulsory prayers or the supererogatory. And that which is befitting is that the people use all the (forms) of the opening supplication reported from the Prophet -(May Allah’s Peace be Upon Him)- so that by way of that he attains the reward of performing the sunnah with all its different forms. And if he only knew one form from the sunnah and he restricts himself to that, then there is no sin upon him. Because that which is apparent is that the Messenger -sallaallaahu alaihi wa sallam- used to vary the forms of the opening supplications and the tashahud for the purpose of ease for the slaves (of Allah). Likewise the Messenger used to vary the dhikr after the prayer for two benefits:

The first benefit: So that an individual does not continue upon one type; for if a person continued upon one type, it would become a habit to him and because of that he would become negligent and find himself saying this dhikr without intent, due to it becoming an action which he does out of habit. So when the adhkaar are of various types and a person uses them intermittently, his heart will be present whilst reciting and this is conducive for understanding and contemplating on what he says.

The second benefit: Is ease upon the ummah, because a person can use one form or the other in accordance to what is befitting in his personal circumstances.

So due to these two benefits some acts of worship have come with various forms like the opening supplications, the tashahud and the adhkaar after the prayer.

Paraphrased from Shaykh Al-Uthaymeen’s Majmoo’ al-fataawa war rasaa’il volume 13 Page 74


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Heedless of Allaah and his desires are his god – Shaykh Uthaymeen and Shaykh As-Sa’di

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Monotheism - Tawheed, Pearls of Wisdom, Qur'aan, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Shaykh Uthaymeen warned:

If you see your time and life pass by, and you have not produced anything worthwhile or beneficial, and you do not find any blessing in your time then be wary that the statement of Allah has overcome you:

“And obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.” Al-Kahf: 28 [Ref 1]

And in this ayah is an indication of the importance of the heart’s presence when performing dhikr of Allaah. And that the person who remembers Allah with [only] his tongue and not his heart, [then] the barakah [blessing] is removed from his actions and his time to the extent that his deeds become lost.[Ref 2]

Imam As-Sa’di -rahimahullah- said about this verse in his tafseer. [The one who is] heedless of Allaah then his recompense is that Allah has made him heedless of His remembrance. “Who follows his own lusts” – whatever his soul desires he does and he strives in its attainment, even if it was to his destruction and loss. [If that occurs] then verily he has taken his desires as his god, as Allah the Most High said:

“Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?” Soorah Al-Jathiya:23[Ref 3]

[Ref 1] http://www.sahab.net/forums/index.php?showtopic=123941

[Ref 2] Shaykh Uthaymeen ‘s Tafseer of Soorah Al-Kahf Page 62

Ref 3] Tayseer Al-Kareem Ar-Rahmaan by Imam As-Sa’di page 546