‪#This Ramadaan develop Khushoo‬` (awe, fear of Allaah)

Make the most of this month by developing Khushoo` and making it an integral part of your `Ibaadah.

Know that sinning is what diminishes the Khushoo` in the heart.

If we have not benefited from our previous Ramadhaan – from our Siyaam and our Qiyaam – then know that it was due of the lack of sincerity and Khushoo` among us, except for those whom Allaah تعالى protected.

The Messenger صلى الله عليه وسلم said:

أول شيء يرفع من هذه الأمة الخشوع حتى لا ترى فيها خاشعا

“The very first thing to be raised from this Ummah is Khushoo` until there is not a single person in it with Khushoo`.” [Saheeh al-Jaami` (2569) and graded as “Saheeh” by Shaikh al-Albaanee]

He صلى الله عليه وسلم also said:

أوَّلُ ما يُرْفَعُ مِنَ الناسِ الخشوعُ

“The first thing to be raised from the people is Khushoo`.” [Saheeh al-Jaami` (2576) and graded as “Saheeh” by Shaikh al-Albaanee]

Abu Dardaa’ رضي الله عنه said to one of the companions:

إِنْ شئتَ لأُحَدِّثَنَّكَ بأوِّلِ علْمٍ يُرْفَعُ منَ الناسِ الخشوعُ يوشِكُ أنْ تدخُلَ مسجِدَ جماعَةٍ فلا تَرَى فيه رجلًا خاشِعًا

“If you wish I will tell you what the first type of knowledge taken from the people will be – it is al-Khushoo` (the fear of Allaah- humility, submissiveness) such that if you enter a Jaami’ah Masjid, you will not see a single man who has Khushoo`.”

[Sunan al-Tirmidhee (2653) and graded as “Saheeh” by Shaikh al-Albaanee]


Muslim But Not Praying

By Ibn Uthaymeen Rahimahullah

If a rational person has the slightest speck of faith in his heart, it is not possible for him to persist in not praying when he knows how important the prayer is and that it was enjoined from the highest place that any human ever reached.

How can he bear witness that there is no god but Allah and yet persist in not praying?

A testimony such as this obliges him to worship Allah by means of the greatest act of worship. It is essential to confirm words with actions, so it is not possible for a person to claim something that he does not do; rather in that case he is a liar in our view.

How come we describe him as a disbeliever on the basis of the texts which describe him as such, even though he says Laa ilaaha ill-Allah (there is no god but Allah), but we do not describe him as a disbeliever for not praying, even though the texts clearly state that he is a disbeliever?

This is nothing but a contradiction.

According to the hadeeth of Mu‘aadh, the Prophet (blessings and peace of Allah be upon him) said: “There is no one who testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will protect him from Hell.” (Agreed upon)

According to the hadeeth of ‘Itbaan ibn Maalik, he (blessings and peace of Allah be upon him) said: “Verily Allah has forbidden to the Fire anyone who says Laa ilaaha ill-Allah, seeking thereby the Countenance of Allah.” (Agreed upon)

So uttering the Shahaadatayn (twin declaration of faith) is dependent upon sincerity of intention and sincerity in the heart, which would prevent a person from failing to pray. That is because there is no one who is sincere in saying that but his sincerity would inevitably motivate him to do the prayer. The prayer is the foundation of Islam and is the connection between the slave and his Lord. If he is sincere in seeking the Countenance of Allah, then he will inevitably do that which will help him to attain that, and he will avoid that which would prevent him reaching that goal.

By the same token, if a person bears witness that there is no god but Allah and that Muhammad is the Messenger of Allah, sincerely from the heart, that sincerity will inevitably motivate him to perform the prayer sincerely for the sake of Allah, may He be exalted, and thus following the Messenger of Allah (blessings and peace of Allah be upon him), because that is one of the requirements of that sincere testimony.

Source: ash-Sharh al-Mumti‘ (2/31-36)

Responsibility in Knowledge and Da’wah

No one is free from the responsibility of Da’wah. However, it is the greatest Amánah and so, should be taken very seriously.

Read below:

قال علي رضي الله عنه : حدثوا الناس بما يعرفون أتريدون أن يكذب الله ورسوله

Alî b. Abî Tâlib – Allah be pleased with him  – said:

“Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved?”

● Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Shaykh Mohammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

“It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

[Majmû’ Fatâwâ Ibn ‘Uthaymîn Vol.10 p140]

Help The Yateem (Ramadaan Initiative)

Asalaamualaykum warahmatullah!!!

Where are the saabiqoon lil-khayraat!! Where are those who run towards fulfilling a good deed when they hear about it??!
Where are those who yearn the company of the prophet peace be upon him in Jannah???!!
Here’s an opportunityfor you to get, just that bi ithnillahi ta’ala!!
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