Definition of I’baadah

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As worship (العبادة) is the purpose and reason for which mankind was created, then it is vital for us to clearly understand what this worship is, specifically what is its definition, what are its pillars and what are its conditions.

You should learn and memorize this definition, along with its concise explanation, such that if you are asked by anyone, a non-Muslim, or a Muslim, then you should be able to explain it finely, you should be able to explain precisely what is worship in Islaam, and how it differs from what is found in other religions and from what is found amongst the sects of Islam who have errors and mistakes in this field and who have followed the way of those nations before us, who departed from what their Prophets and Messengers brought them, and made tahreef (distortion) and tabdeel (alteration, replacement) of their religion, and thus began to worship with that for which Allaah sent down no authority.

The Definition of ibaadah

There have been many definitions provided by the Scholars for the meaning of ibaadah, before briefly mentioning them, we can mention the linguistic meaning of (العبادة). In the language it means (الذل والخضوع), which is “lowliness, submissiveness”, giving the meanings of humbleness, being lowered, being submissive, and thus there are expressions used in the Arabic language, from them, (بعير معبد), meaning a camel that has been humbled, made submissive. And likewise, (طريـق معبد), meaning a lowered path (due to it being frequently trodden upon). Also from the linguistic meanings of this word is “obedience” (taa’ah) and “compliance” (inqiyaad), “ta’alluh” (devotion).

As for the Sharee’ah definition, which is the precise reality of the worship which is requested in the Sharee’ah, then amongst the definitions provided are the following:

Ar-Raghib al-Asfahani: The wilfully chosen action devoid of bodily desires which arises out of an intention and by which nearness to Allaah and obedience to the Sharee’ah is intended. (Tafseel an-Nash’atayn wa Tahseel as-Sa’aadatayn p. 157).

Al-Baghawi: worship (ibaadah) [is]: Obedience (taa’ah) coupled with humbling of oneself (tadhallul), and submissiveness (khudoo’), and the slave (‘abd) is called as such due to his lowliness (dhillah) and his compliance (inqiyaad). (Sharh us-Sunnah 1/53).

Ibn al-Qayyim: worship (ibaadah) unites two principles: The extremity of love with the extremity of humbleness and submissiveness. So whoever you loved but were not submissive to, you are not a worshipper of him, and whomever were submissive to without (showing) love, you are not a worshipper (of him) until you are (both) loving and submissive. (Madaarij as-Saalikeen 1/74).

Ibn Kathir: In the legislation it is an expression for what combines the perfection of love (mahabbah) submissiveness (khudoo’) and fear (khawf). (Tafsir Ibn Kathir 1/25).

Ibn Taymiyyah: A term that combines the perfection of love for Allaah, in its greatest level, and the perfection of humbleness, in its greatest level. For love devoid of humbleness and humbleness devoid of love is not considered worship, rather worship is what combines between the perfection of both matters (Minhaaj us-Sunnah 3/290).

Ibn Uthaymîn: worship (ibaadah) is applied to two meanings. The [servant’s] act of worshipping (at-ta’abbud) and that with which one is worshipping (al-muta’abbad bihi). So upon the first meaning, the meaning of worship is that a person humbles himself to His Lord by fulfilling His commands and avoiding His prohibitions, out of love (hubb) for Him and veneration (ta’dheem). Upon this description, it (ta’abbud) returns back to the action of the servant. As for the second meaning, that worship (ibaadah) is applied with the meaning of that with which one is worshipping (al-muta’abbad bihi), then Shaykh ul-Islaam Ibn Taymiyyah (rahimahullaah) has defined it in a definition which is the best of the definitions… thus prayer then is worship, obligatory charity is worship, fasting is worship and the pilgrimage is worship. (Majmoo’ Fataawaa wa Rasaa’il 7/330)

The Comprehensive Definition

This now brings us to the definition we want to use for the purpose of this article, alluded to by Shaykh Ibn Uthaymeen (rahimahullaah), which is that of Shaykh ul-Islaam Ibn Taymiyyah, for it is the most precise, accurate and comprehensive definition for worship (ibaadah):

هي اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمـال الظاهرة والباطنة
“It (ibaadah) is a [comprehensive] term that brings together everything that Allaah loves and is pleased with, from the sayings and actions, [both] inward and outward.”

This statement is explained by the Scholars of Ahl us-Sunnah with what can be summarized as follows:

A Term That Gathers …

That (العبادة) is an (اسم جامع) a term (noun) that gathers together, it brings together, and what are those things? It is everything that Allaah loves and is pleased with.

What Allaah Loves and Is Pleased With…

So then how do we know that Allaah loves something or is pleased with it, we know it by way of what is in the revealed texts and this is generally known in one of a number of ways:

a) Allaah praises the action
b) Allaah praises the doer of the action
c) Allaah orders the action.

And the same can be said for those things which are prohibited:

d) Allaah dispraises the action (which means He loves and is pleased with its avoidance)
e) Allaah dispraises the doers of a particular action (which means He loves those who avoid doing such an action)
f) Allaah prohibits the action (which means Allaah loves and is pleased with its avoidance).

So when we find revealed texts in which we see the above, then we know what comes under worship – and this is the criterion, it is whatever Allaah loves and is pleased with.

Innovations are Not Considered worship

So this excludes all innovated forms of worship which are not sanctioned or for which no evidence exists in its basis (this is an absolute innovation, completely, from all aspects), or if it exists in its basis, then (no evidence exists) for the particular manner or detail in which it is performed (this is relative innovation, from some aspects), it agrees with the Sharee’ah in its basis but disagrees with the Sharee’ah in its details. So al-bid’ah al-haqeeqiyyah (an innovation in its essence, from all angles) and al-bid’ah al-idaafiyah (relative innovation, an innovation from some angles as opposed to others), then they do not come under the definition of worship, since there is no proof that Allaah loves them or is pleased with them. And it is established that Allaah perfected the religion and left nothing and that the Messenger (alayhis salaam) fulfilled the trust and conveyed the complete truth. So worship is only what Allaah loves and is pleased with, and this excludes the innovations. And each act of worship which has a basis in the Sharee’ah, it must agree with the Sharee’ah in at least one or more of the following parameters (depending on what it is):

1) in its number (‘adad)
2) in its place (makaan)
3) in its time (zamaan)
4) in its species (jins)
5) in its form or manner (kaifiyyah)
6) in its reason or cause (sabab).

So with this, the act of worship is in accordance with the Sunnah and Sharee’ah.

Inward and Outward Speech and Action

Then the sum whole of what Allaah loves and is pleased with is made up of speech (qawl) and action (‘amal), and this covers both what is inward and outward, and this then provides us with four categories into which everything that is worship enters into:

The inward speech, which is the speech of the heart, which is its belief, meaning the beliefs held in the heart, these are the sayings of the heart.

Then the outward speech, which is the speech of the tongue, what is expressed with the tongue, which includes testifying with the kalimah, and remembering Allaah, and asking forgiveness, and enjoining good and forbidding evil and so on.

Then the inward actions which are the actions of the heart, its emotions and feelings, such as love, fear, hope, reliance and so on.

Then the outward actions, which are the actions of the limbs, the prayer, fasting, giving charity and so on.

So (العبادة) is a term that brings together what?
Whatever Allaah loves and is pleased with, and this is summarized as the inward and outward sayings and actions, and this includes what takes place in the heart (of speech and action) and what takes place upon the tongue (of speech) and what takes place on the limbs (of action). And all of this is bound by the Sharee’ah, only what Allaah loves and is pleased with, which means worship is only that which Allaah has legislated and we know that He has legislated it, meaning He loves it and is pleased with it, and we know that something is worship through the manner in which it has been mentioned in the Book and the Sunnah.

May Allah allow us to Praise Him, Thank Him and Worship Him in the best of Manners Ameen 

And Allah knows best

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Intentions First

The Prophet Muhammad – Allah’s peace and blessings be upon him – said:

Actions are but by intentions, and everyone will have what he intended. So whoever migrated to Allah and His Messenger, he migrated to Allah and His Messenger. But whoever migrated for some worldly benefit, or to take a woman in marriage, then his migration was only to what he migrated to.

Al-Bukhâri, Muslim and others.

Traditionally, Muslim scholars chose to begin their works by quoting this hadîth, or report, from the Messenger of Allah, Muhammad – Allah’s peace and blessings be upon him. Here is a brief commentary taken from Ibn Rajab’s Jâmi’ Al-‘Ulûm wa Al-Hikam, in which he explains the entire Forty Hadîth collection of Al-Nawawi:

Imâm Al-Bukhârî (as Al-Nawawi later did in his Forty Hadîth) begins his Sahîh collection with this hadîth, reminding us that any deed through which Allah’s pleasure is not sought is futile; it will bear no fruits in this life or the hereafter.

‘Abd Al-Rahmân b. Mahdî, the great scholar of hadîth, said, “If I were to compile a work in chapters, I would place this hadîth at the beginning of each one.” He also said, “Whoever wishes to author a book, he should begin with the hadîth about intentions.”

This hadîth forms a fundamental principle of Islâm and an axis around which this way of life revolves.

It is reported that Imâm Al-Shâfi’î said, “This hadîth constitutes a third of all knowledge, and it relates to seventy areas of fiqh (correct understanding of the religion).”

It is reported from Imâm Ahmad that he said, “The foundations of Islâm are upon three hadîth: the one reported by ‘Umar – ‘Actions are but by intentions’, the one reported by ‘Âishah – ‘Whoever does a deed that does not conform to our commands will have it rejected’ and the one reported by Al-Nu’mân b. Bashîr – ‘The halâl and harâm are clear…’”

This hadîth teaches us the principle that acceptance of our deeds and whether or not they are regarded as righteous depends primarily on what the intention behind them is. If the intention is good and pure – to receive Allah’s pleasure and reward, the deed is righteous. Otherwise the deed is futile and false. This is the first thing that needs to be dealt with.

The second condition which needs to be met for our deeds to be accepted by Allah is that they should be in conformity with Islâm’s true teachings as taught to us by the Prophet – peace and blessing be upon him – and as understood and applied by the Righteous Predecessors. Hence, the Prophet stated:

Whoever does a deed that does not conform to our commands will have it rejected.

Al-Bukhârî and Muslim

Importance of learning the correct `Aqeedah

Just because the word “`Aqeedah” is not mentioned in the Qur’aan per se, that doesn’t mean that it is less important or that it has low priority.

Every Prophet warned his nation against Dajjaal; and in every prayer we seek Allaah’s refuge from the Fitnah of Dajjaal. But since Dajjaal is not mentioned in the Qur’aan, does it make this topic less important?

There is Surah named “al-Talaaq”, but there is no Surah named “al-Nikaah”, so does that make Nikaah less important?

The Sajdah (prostration) has to be made on the 7 body parts, but since it is not mentioned in the Qur’aan, does it make it less important?

One of the most important reasons for learning Tawheed over and over again is because the Prophet صلى الله عليه وسلم said:

“…The Last Hour will not come until some groups of my nation worship idols…”

[Sunan Abu Dawood (4252), and graded as “Saheeh” by Shaikh Al-Albaanee]

Here is another example from the Sunnah:

Abu Waaqid Al-Laithee رضي الله عنه said:

We went out with Allaah’s Messenger صلى الله عليه وسلم on the battle to Hunayn [while we had just left disbelief (Kufr) for Islaam (i.e. we had recently converted to Islaam)]. The Mushrikeen had a Sidra (lote-tree) called Dhaat Anwaat; they would stay there and hang their arms on it (trying to seek its blessings).

When we passed by (another) Sidra, we asked: “O Messenger of Allaah, won’t you make for us another Dhaat Anwaat (so that we seek its blessings) just like their Dhaat Anwaat?”

Allaah’s Messenger صلى الله عليه وسلم said:

“Allaahu Akbar! By the One (Allaah) Who holds my soul in His Hand, verily these are the (evil) ways of earlier nations. You have said exactly as Banee Israel said to Moosaa عليه السلام: {Make for us a god just as their gods. He (Moosaa) said: “Verily you are a people behaving ignorantly.} [Surah al-A`raaf (7):138] Certainly you will follow the ways of those who went before you.”

[Sunan al-Tirmidhee (2180) and graded as “Saheeh” by Shaikh al-Albaanee. The wordings in the brackets are from Mu`jam al-Kabeer of al-Tabaraanee (3291, 3293) and al-Sunnah of Ibn Abee `Aasim (76)]

General meaning of the Hadeeth:

 Abu Waaqid رضي الله عنه gives an account of an interesting incident that took place immediately before the Battle of Hunayn. Some Muslims had just embraced Islaam, and thus they were unaware of specific acts of polytheism. When they witnessed the polytheists seeking the blessings of a tree, they asked the Prophet صلى الله عليه وسلم to assign a tree for them to seek blessing thereof. The Prophet صلى الله عليه وسلم was greatly surprised and shocked by their suggestion. He صلى الله عليه وسلم disapproved of their mistaken proposal and likened it to the affair of the Children of Israa’eel who asked Moses عليه السلام to assign an idol for them to Worship. As mentioned in the Qur’aan: {Make for us a god just as they have gods.} The Prophet صلى الله عليه وسلم informed that the Muslim Nation would follow the steps of the Jews and Christians. He صلى الله عليه وسلم condemned such an imitation.

Some lessons Drawn from the Hadeeth:

1) If someone has recently abandoned falsehood, he may retain some erroneous beliefs until they are clarified for him.

2) These Companions intention was to become closer to Allaah by their act as they thought He would like it.

3) IF THE COMPANIONS رضي الله عنه WERE UNAWARE OF THE NATURE OF THEIR INTENDED ACT, IT STANDS TO REASON THAT OTHER THAN THEY (OF MUCH LESSER STATUS AND KNOWLEDGE) ARE MORE LIKELY TO FALL INTO IGNORANCE.

4) For the Companions رضي الله عنه is the reward of good deeds and the promise of forgiveness that is not for others (as mentioned in Surah al-Hadeeh, Aayah 10).

5) The Prophet صلى الله عليه وسلم did not excuse them but denied by saying: “Allaahu Akbar, these are ways and you would follow those who came before you”- thereby expressing the weightiness of the matter by these three things.

6) This is a major issue which is made clear by the fact that the Prophet صلى الله عليه وسلم informed them that their request was like that of Banu Israel when they asked Moosaa عليه السلام: {Make for us a god.}

7) Their statement that: “we had just left disbelief”, tells us that other Companions رضي الله عنهم were not ignorant of the matter.

8) Importance to put an end to all possible ways leading to Shirk (polytheism).

9) Prohibition of any resemblance with the people of ignorance (disbelievers).

10) The general tendency of mankind has been expressed by the Prophet صلى الله عليه وسلم by saying: “These are the (evil) ways”.

11) It is one of the signs of the Prophethood that the events occurred accordingly as he informed.

12) The one who has moved from falsehood (i.e. became Muslim) and gotten accustomed to certain beliefs or habits is not totally safe from having remnants of these habits as is evidenced in their (the Companions) words “and we had just left disbelief (Kufr).”

[Adopted from Kitaab al-Tawheed]

Surah An-Noor: Two Examples of two kinds of Disbelievers

These are two examples which Allah sets forth of two kinds of disbelievers. Similarly He sets forth two parables of the hypocrites at the beginning of Surat Al-Baqarah: one involving fire and the other involving water. Similarly, in Surat Ar-Ra`d He gives two parables of the guidance and knowledge that are instilled in the heart, again involving fire and water; we have discussed each of them in the appropriate place and there is no need to repeat it here, praise be to Allah.

The first of these two examples is that of the disbelievers who call others to their disbelief, thinking that they have good actions and beliefs, when this is not in fact the case. Their likeness is that of a mirage which is seen in a desert plain, looking from a distance as if it is a deep sea. The word Qi`ah refers to a vast, flat, level area of land in which the mirage may appear. There are different kinds of mirage, one which appears after midday, and another which appears in the morning and looks like water between heaven and earth. If a person who is in need of water sees the mirage, he thinks that it is water so he heads towards it in order to drink from it, but when he reaches it,
﴿ لَمۡ يَجِدۡهُ شَيۡـًٔ۬ا ﴾
(he finds it to be nothing.); Similarly the disbeliever thinks that he is doing something good and that he has achieved something, but when Allah judges him on the Day of Resurrection, and brings him to account and examines his deeds, he will find that nothing has been accepted at all, either because of a lack of sincere belief or because he did not follow the proper ways of the Shari`ah. As Allah says:

﴿ وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا ﴾
(And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.) (25:23).

And He says here:
﴿ وَوَجَدَ ٱللَّهَ عِندَهُ ۥ فَوَفَّٮٰهُ حِسَابَهُ ۥ‌ۗ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ ﴾
(but he finds Allah with him, who will pay him his due. And Allah is swift in taking account.)

A similar view was also narrated from Ubayy bin Ka`b, Ibn `Abbas, Mujahid, Qatadah and others. In the Two Sahihs, it is reported that on the Day of Resurrection it will be said to the Jews, “What did you used to worship” They will say, “We used to worship `Uzayr the son of Allah.” It will be said to them, “You have lied. Allah has not begotten a son. What do you want” They will say, “O Lord, we are thirsty, give us something to drink.” It will be said to them, “Do you not see” Then Hell will be shown to them as if it is a mirage, parts of it consuming other parts, and they will go and fall into it. This is the parable of one whose ignorance is deep and advanced.

As for those whose ignorance is simple, those who are uneducated and foolish and blindly follow the leaders of disbelief, knowing and understanding nothing, their parable is as Allah says:
﴿ أَوۡ كَظُلُمَـٰتٍ۬ فِى بَحۡرٍ۬ لُّجِّىٍّ۬ يَغۡشَٮٰهُ مَوۡجٌ۬ مِّن فَوۡقِهِۦ مَوۡجٌ۬ مِّن فَوۡقِهِۦ سَحَابٌ۬‌ۚ ظُلُمَـٰتُۢ بَعۡضُہَا فَوۡقَ بَعۡضٍ إِذَآ أَخۡرَجَ يَدَهُ ۥ لَمۡ يَكَدۡ يَرَٮٰهَا‌ۗ ﴾
(Or like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, darkness upon darkness: if a man stretches out his hand, he can hardly see it!) meaning, he can hardly see it because it is so intensely dark.

This is the parable of the heart of the disbeliever whose ignorance is simple, who merely follows and does not know the true nature of the one whom he follows or where he is going. He is like the ignorant man in the parable who was asked, “Where are you going” He said, “With them.” He was asked, “Where are they going” He said, “I do not know.”

﴿ ظُلُمَـٰتُۢ بَعۡضُہَا فَوۡقَ بَعۡضٍ ﴾
(darkness upon darkness) Ubayy bin Ka`b said: “He is enveloped in five types of darkness: his speech is darkness, his deeds are darkness, his coming in is darkness, his going out is darkness and his destiny on the Day of Resurrection will be darkness in the fire of Hell.”

As-Suddi and Ar-Rabi` bin Anas also said something similar.
﴿ وَمَن لَّمۡ يَجۡعَلِ ٱللَّهُ لَهُ ۥ نُورً۬ا فَمَا لَهُ ۥ مِن نُّورٍ ﴾
(And he for whom Allah has not appointed light, for him there is no light.) One whom Allah does not guide is ignorant and doomed, an utter loser and disbeliever. This is like the Ayah:
﴿ مَن يُضۡلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُ ۥ‌ۚ ﴾
(Whomsoever Allah sends astray, none can guide him) (7:186) This is in contrast to what Allah says about the believers:
﴿ يَہۡدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ‌ۚ ﴾
(Allah guides to His Light whom He wills.) (24:35)

We ask Allah the Almighty to put light in our hearts and give us light on our right and on our left, and to increase us in light. [Tafseer Ibn Kathir]

‪#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!!!
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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!!
DONATE  TO THE LINK BELOW and be apart of this MASSIVE Ramadaan Initiative to sponsor 5 ORPHANS from around the world.
Spread the word and gain them rewards!! And don’t miss out on this opportunity ^_^

http://www.gofundme.com/Help-The-Yateem

Oh Allaah! Give to the one who gives in abundance and give the one who withhold, destruction!

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Shaykh Abdul-Muhsin al-Qaasim, Imaam and Khateeb of Masjid an-Nabawee [May Allaah Preserve him] writes in his book:

Sadaqah removes one away from the effects of sins. The Prophet [May the Peace and Blessings of Allaah be upon him] said, “Shall I guide you to some goodness? Fasting is a shield and Sadaqah wipes out sins like water wipes out fire.” [Narrated by at-Tirmidhee (614) Imaam al-Albaanee said it is Saheeh in Saheeh al-Jaami’ (5136)]

Sadaqah protects you from treading on an evil path, it repulses trials and tribulations, it protects your wealth, it increases you provision, it makes your heart rejoice, it creates trust in Allaah and a good thought of Him, it purifies your souls and it causes it develop, it causes the Lord of the slave to cover his sins, it increases your lifespan, it protects you from the punishment of the grave, it puts you under shade on a day where there will be no shade except His, it intercedes for you with Allaah, it makes your difficulties in the Dunya and Aakhira easy and it opens the path to all acts of piety, a path that has no disobedience on it.

Sadaqah is a barrier between the slave and the fire and exclusivity and joy is created by it as one will be shaded because of it on the Day of Judgement. Because of Sadaqah, one will be called by it from the doors of Sadaqah in Jannah, as the Prophet May the Peace and Blessings of Allaah be upon him] said, “Whoever is from the people of Sadaqah then he will be called from the doors of Sadaqah.” [Reported by Bukhaaree (3466) and Muslim (1027)]

Sadaqah removes trials and tribulations from the person who has been effected and by it, with the Permission of Allaah, he will find relief.

Imaam Shams ad-Deen Aboo Abdullah Muhammad bin Aboo Bakr Ibn al-Qayyim al-Jawziyyah [May Allaah have Mercy on him] said:

Sadaqah and good deeds has a strange effect on the trials and tribulations one is afflicted with and the way it repulses evil eye and jealousy. Had it not been for this, just the mere practice of the nations that came before us would have been sufficient. Whenever evil eye, jealousy or any form of evil was afflicted upon a righteous person, they would give Sadaqah and if they were tested by someone who did something to them, they would respond with kindness and assistance and support. This all brought about a great ending as the person who does good and the one who gives in Sadaqah, they are guarded by doing wrong because of this Sadaqah and the good deeds they do. Upon them, Allaah favours them with Jannah, He Protects them and replaces their good with good.

Bidaa’ah al-Fawaaid 2/467

And he [May Allaah have Mercy on him] also said:

Giving in Sadaqah has a strange effect in preventing all types of hardships, even if one was a constant sinner or an oppressor. Even if one was a non-Muslim! Verily, Allaah, the Most High, repulses because of it, all types of tests and tribulations. This is something known by the people, whether they are knowledgeable or not because the people of the earth, all of them are somehow connected to it because they are all tested.

Waabil as-Sayyib Pg. 49

The person who gives in Sadaqah, if he is true and sincere in what he has given, will find his heart made open and broadened.

Imaam Shams ad-Deen Aboo Abdullah Muhammad bin Aboo Bakr Ibn al-Qayyim al-Jawziyyah [May Allaah have Mercy on him] said:

If giving this was the only benefit in Sadaqah then it would be sufficient, however the slave who gives benefits massively from it, rather this point of benefit is only just the beginning. Allaah, the Most High, says;

“And whoever is protected from the stinginess of his soul – it is those who will be the successful.”
[Hashr 59:9]
Waabil as-Sayyib Pg.51

The stingy one is imprisoned as he is not able to do good deeds. He is prevented from piety. He is prevented from having his heart opened. His heart is constricted. He is a small person and has little to be happy about. He is overcome with worries, stress and sorrow. He is forever unable to fulfill his needs and he doesn’t attain what he yearns for.

Sadaqah in your daily routine, even if it is little, is better than one giving a large amount without it being continuous. Every morning of every day, two angels descend and one of them says, “Oh Allaah! Give to the one who gives in abundance.” and the other says, “Oh Allaah! Give the one who withhold, destruction.”

The Steps to Finding Happiness, Pg. 98-101

ODE TO THE SEA

“Ibrahim al-Rubaish was teaching in Pakistan when he was arrested by mercenaries and sold to allied forces. A religious scholar who dislikes hostility and was once a candidate for a judgeship, Rubaish has a daughter, born just three months before he was captured, who is now five years old. During a military administrative hearing, he was told, ‘If you are considered to be a continued threat, you will be detained. If you are not considered a threat, we will recommend release. Why should we consider releasing you?’ Rubaish’s response was, ‘In the world of international courts, the person is innocent until proven guilty. Why, here, is the person guilty until proven innocent?’”

By Ibrahim al-Rubaish

O sea, give me news of my loved ones.

Were it not for the chains of the faithless, I would have dived into you,
And reached my beloved family, or perished in your arms.

Your beaches are sadness, captivity, pain, and injustice.
Your bitterness eats away at my patience.

Your calm is like death, your sweeping waves are strange.
The silence that rises up from you holds treachery in its fold.

Your stillness will kill the captain if it persists,
And the navigator will drown in your waves.

Gentle, deaf, mute, ignoring, angrily storming,
You carry graves.

If the wind enrages you, your injustice is obvious.
If the wind silences you, there is just the ebb and flow.

O sea, do our chains offend you?
It is only under compulsion that we daily come and go.

Do you know our sins?
Do you understand we were cast into this gloom?

O sea, you taunt us in our captivity.
You have colluded with our enemies and you cruelly guard us.

Don’t the rocks tell you of the crimes committed in their midst?
Doesn’t Cuba, the vanquished, translate its stories for you?

You have been beside us for three years, and what have you gained?
Boats of poetry on the sea; a buried flame in a burning heart.

The poet’s words are the font of our power;His verse is the salve for our pained hearts.

– See more at: http://www.andyworthington.co.uk/2007/10/03/a-poem-from-guantanamo-ode-to-the-sea-by-ibrahim-al-rubaish/#.dpuf