Authentic Adhkar: Lesson 29

Sat 27th Oct 2018

Lesson 29: Forgiveness, Repentance and how this is related to Tawheed

  • Recap of previous lesson:
      • The need for Repentance
      • To begin your dua with Repenting from sins
      • Criteria for Repentance (from Imam An-Nawawi):
    • Seeking forgiveness is often mentioned in connection with seeking repentance
    • Qur’an verse: “And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection).” [Surah Hud (Hud) verse 3]
  • Qur’an verse: “”And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allah).”” [Surah Hud (Hud) verse 52]
  • This indicates that there is a great connection between seeking forgiveness and making repentance as well as the great need a servant has to perform this

Sins are of two types

  • Type 1:
      • This is a sin that has already gone by
      • However even though it has gone by, it has consequences
      • Therefore for this you are ask Allah for protection against its evil consequences
  • Type 2:
      • This is a sin that you fear you may committing
      • Therefore for this you ask Allah to give you firmness and resolve not to fall into it
    • A servant returns back to Allah in both cases
  • A person who commits a sin is like the example of one who is following a pathway which is leading to his own destruction. And indeed this path will not lead you to your goals and aspirations, rather it only leads to destruction
  • Therefore one who is upon sins then it is required for this person to turn back from this path and pursue the pathway of his salvation

Difference between Forgiveness and Repentance

    • Sometimes people uses them interchangeably however they have a difference
  • Therefore there are 2 important matters
    • 1. To abandon sins
    • 2. To turn to Allah and the right path
  • Seeking repentance is in connection to returning to the right pathway and to be kept upon this pathway
  • Seeking forgiveness is in connection with abandoning the pathway of sins and asking Allah for salvation from the consequences of these sins
  • Seeking forgiveness has a great ranking and status. Shaykh Ul-Islam Ibn Taymiyyah (may Allah have mercy upon him) mentioned that a servant is taken out from the disliked actions and onto the beloved and good actions by way of seeking forgiveness and making repentance, and from the deficient actions onto the perfect and fulfilling action, and a servant is raised from the lowly and degraded position to the higher and perfect position
  • Therefore a servant of Allah, who recognises and remembers his lord, then indeed this person increases in his knowledge and insight into his religion such that he will find improvement in all of his actions
  • However whoever finds that he has a shortcoming in the presence of his heart, then this person is in great need of seeking forgiveness and making repentance
  • There are great benefits to seeking forgiveness and making repentance

Connection between seeking forgiveness and Tawheed

    • One of the things which highlights the importance of seeking forgiveness is that in the Qur’an it is often connected with the tawheed and the shahaadah which is the greatest statement
      • Qur’an verse: So know (O Muhammad (ﷺ)) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes). [Surah Muhammad verse 19]
      • Qur’an verse: “And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection).” [Surah Hud (Hud) verse 3]
      • Qur’an verse: Say (O Muhammad (ﷺ)): “I am only a human being like you. It is inspired in me that your Ilah (God) is One Ilah (God – Allah), therefore take Straight Path to Him (with true Faith Islamic Monotheism) and obedience to Him, and seek forgiveness of Him. And woe to Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc. – see V. 2:105). [Surah Fussilat (They are Explained in Detail) verse 6]
    • Other examples:
      • When concluding a gathering and rising up, the supplication (dua) made contains both the shahaadah as well as seeking forgiveness
      • The supplication made after performing wudhu contains the shahaadah as well as seeking forgiveness

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40 Hadith: Lesson 5

Sunday 21st Oct 2018

Lesson 5:  Hadith 2 (Parts 3-5)

 

  • We started Hadith 2 in the previous lesson;
      • Also on the authority of `Umar (may Allah be pleased with him) who said: “While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: “O Muhammad! Inform me about Islam.” The Messenger of Allah (ﷺ) replied: “Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it).” He said: “You have spoken the truth.” We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, “Inform me about Iman (faith).” He (the Prophet) answered, “It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects.” He said, “You have spoken the truth.” Then he (the man) said, “Inform me about Ihsan.” He (the Prophet) answered, “It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you.” He said, “Inform me about the Hour.” He (the Prophet) said, “About that the one questioned knows no more than the questioner.” So he said, “Then, inform me about its signs.” He said, “They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings.” Thereupon the man went off. I waited a while, and then he (the Prophet) said, “O `Umar, do you know who that questioner was?” I replied, “Allah and His Messenger know better.” He said, “That was Jibreel. He came to teach you your religion.” [Muslim]
  • Recap of Lesson 4
      • Part 1: Imam Muslim’s placement of this hadith at the beginning of his Sahih
      • Part 2: The context of this hadith and the innovations the misguided sect Qadariyyah
  • Shaykh Abdelmushin Al-Abbād states 4 points regarding the context of this hadith:
      • 1. The bidah of the Qadariyyah (those who deny the decree of Allah) emerged during the time of the companions
      • 2. The methodology of the taabi’een on returning back to the companions
      • NOTE: who were the taabi’een?
      • 3. The bidah (innovation) of the Qadariyyah is from amongst the most evil, vile and repulsive innovations made, why is this?
      • 4. The mufti, whenever he states a ruling must give evidence

Part 3: Angels can take the form of a human being

  • This hadith states that angel Jibra’eel (Gabriel) came in the form of a man
  • There are other instances in which angel Jibra’eel (Gabriel)

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40 Hadith: Lesson 4

Sunday 14th Oct 2018

Lesson 4: Hadith 1 (parts 7-9) and Hadith 2 (Parts 1-2)

 

  • Recap of Lesson 3:
    • This hadith (i.e. hadith number 1) is one of the three ahaadeeth about which Islam revolves around
    • The other two hadeeth are the Hadith of Aisha (may Allah be pleased with her) and Nu’man Ibn Bashir (may Allah be pleased with him)
    • The Prophet’s (ﷺ) use of the word only
    • The purpose behind Intention
    • How intention distinguishes between acts of worship and ordinary actions or habits
    • How innovation distinguishes between difference between different acts of worship
    • The words of the Prophet (ﷺ) “Indeed Actions are by intentions”
    • The Statement of the Prophet (ﷺ) “And indeed every man will have what he intended”
    • The Statement of the Prophet (ﷺ) “He whose migration is for Allah and his messenger, then his migration is for Allah and his Messenger, and he whose migration is for Worldly gains or to marry a Woman, then his migration is for whatever he migrated for”

Part 7: The context of this Hadith

  • Some say that this hadith was based on a historical event that a man immigrated to Madinah in order to marry a woman
  • However Ibn Rajab says that there is no sound chain of narration to verify this

PArt 8: Where is intention located?

  • For example, dhikr or supplication is made upon the tongue and prayer is an act of worshipped performed by the limbs, so where is intention located?
  • Niyyah (intention) is located in the heart, it is an act of the heart
  • Pronouncing one’s intention verbally is an innovation and not from the Sunnah (Example given by Shaykh Uthaymeen)

Part 9: Summary of Benefits from this hadith

  1. There is no action except with an intention
  2. Actions are considered based on their intentions
  3. The reward for an action is based upon its intention
  4. The scholar should provide examples to clarify the matter and this is an emulation of the Prophet (ﷺ)
  5. The virtue of Al-Hijrah (Migration)
  6. A person will be rewarded or deprived based upon his intention
  7. An good action may just be a habit or ordinary action, however this can be considered an act of worship if this brings him closer or aids him in his other acts of worship
  8. An action can be a source of reward (e.g. doing it for the sake of Allah sincerely) or it may be a cause of punishment (e.g. if one did it out of showing off or shirk)

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Authentic Adhkar: Lesson 28

Sat 13th Oct 2018

Lesson 28: The Danger of asking for Destruction (upon yourself or others) and the need for Repentance

  • One needs to have an understanding of what they are making dua for and not to be hasty about it
  • Therefore a muslim needs to think carefully about what they make dua for
  • Many people when they become angry or agitated they may make dua against themselves, their family or their wealth
  • Allah says:And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): “O Allah! Curse him, etc.” and that one should not do, but one should be patient].[Surah Al-Isra (The Journey by Night) verse 11]
  • This is one of the worst types of statements that a person may utter when he/she is in an angry/emotional state (to make dua for one’s own destruction, or for the Hellfire or to be prevented from entering Jannah or asking for himself to be cursed)
  • Only one who is at the pinnacle of foolishness makes these types of statements, however mankind are hasty and when they are hasty they are illogical and rash
  • Ibn Qayyim says regarding the above verse from Surah Al-Isra that Allah is informing us of the hastiness of mankind when making dua, to such an extent that they would make these types of dua for their own destruction or against their children or wealth and were Allah to answer his dua such a person would be destroyed
  • What did the Salaf say about this matter ?
    • Statement of Qataadah (may Allah be pleased with him)
    • Statement of Mujaahid (may Allah be pleased with him)
    • Statement of Al-Hasan Al-Basri (may Allah be pleased with him)
  • Sometimes a person may become angered by their family and thus they make dua against their own family in haste and in reality that is something that they would not like, however the foolishness which comes with such haste overtakes them
  • It is obligatory for a Muslim to be cautioned and warned against this, especially in times of anger and agitated
  • Dua is supposed to bring goodness and remove harm, therefore it is incorrect to do the opposite and ask for destruction
  • Therefore a Muslim should become accustomed to making dua FOR himself, his children, his wife and his wealth and asking for righteousness and rectification in these affairs and that he controls himself when he is angry

To begin your dua with Repenting from sins

    • We covered this in Lesson 23
    • One should being his dua by mentioning his sins and asking Allah for repentance
    • This is important because if sins are allowed to build up they could become a reason for your dua not to be answered
    • Seeking repentance and being sincere in doing so is among the causes for your dua to be accepted
    • What did Yahya Ibn Muadh Ar-Raazi (may Allah have mercy on him) say?
    • Sins have degrading and terrible consequences in this world and in the hereafter,
      • Sinning eradicates the blessings
      • It brings punishment and many types of difficulties in your life, health, and wealth

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