FROM RAJAB TO RAMADAN

Rajab is here and Ramadan is just around the corner!  Do you want to make the most out of this opportunity? Then get ready and plan! Prepare your hearts for the imaan recharging journey in the month of Ramadan. Our pious predecessors used to start preparing for Ramadan days before it arrived.

Rajab is one of the four sacred months. Although there is no particular act of worship prescribed in the Sunnah for the month of Rajab, the salaf used to increase in their ibadah and recitation of Quran.

Abu Bakr Al-Balkhi said: “The month of Rajab is the month for planting, the month of Shaban is the month of irrigating the crops and the month of Ramadan is the month of harvesting the crops.”

Below are some pointers for Ramadan preparation:

1. Dua: Start making dua for good physical health and a healthy imaan to carry out good deeds in the month of Ramadan.  Ask Allah to allow you to see Ramadan, give you the ability to do good deeds and accept it from you.  Moreover, make a list of duas you are going to ask during the month of Ramadan, at the time of Aftar and on the night of Qadr.

2. Islamic Knowledge: Decide and collect all the Islamic lectures and books that you aim to listen to and read during Ramadan.

3. Quran: Ramadan and Quran are two inseparable friends.  Increase your time with the Quran from now and plan your relationship with the Quran in Ramadan; how much recitation you will do each day, which tafseer you’re going to read and how much time you will spend on recitation and contemplation.

4. Gain Knowledge about Ramadan: Read books about Ramadan; the virtues of this month and the rulings of fasting. This way we can avoid making mistakes and spend the month in the manner most loved by Allah.

5. A productive Taraweeh: In these two months try and read the summary of each Surah/Juzz in the Quran so that you get the gist of what you’ll be hearing in the Taraweeh.

6. Activities for Children: Plan the special activities you’ll be doing with kids and what you’ll be teaching them.  For example, reading the tafseer of particular Surahs, doing some charity work, or activities about the phases of the moon etc. Many Ramadan activity books are available on the Internet for free.

7. Laylatul Qadr: Plan how you’ll be spending the last ten nights. What azkar will you do? What duas will you make? What type of ibadah will you perform? How will you engage your whole family to make this night productive?

8. Making up obligatory fasts:

It was narrated that Abu Salamah said:”I heard Aishah R.A say: “I would owe fasts from the previous Ramadan and I would not be able to make them up except in Shaban.”” (Bukhari & Muslim).

Scholars comment that from her keenness to make up her fasts before Ramadan it may be understood that it is better not to delay making them up until another Ramadan begins.

9. Fasting in Shaban: Train yourself for fasting by practicing for a few days in Shaban. The Messenger of Allah (ﷺ) used to fast a lot in Shaban.

It is reported that Aisha (R.A) said: “I never saw the Messenger of Allah (ﷺ) complete a month of fasting except Ramadan, and I never saw him fast more in any month than in Sha’baan.”(Bukhari & Muslim)

It was narrated that Usaamah ibn Zayd said: “I said: “O Messenger of Allah (ﷺ), I do not see you fasting in any month as you fast in Sha’baan?” He said: “That is a month that people neglect between Rajab and Ramadan, but it is a month in which peoples’ deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.”” (Sunan an Nisai -Authenticated as Hasan by Albani).


Original Post: Islamic Online University Blog

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CHAPTER 4: 1ST PRINCIPLE – TYPES OF WORSHIP (Al-KHAUF, AR’RAJAA’)

What is Fear?

Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types:

(i) Natural fear, طبعی خوف such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allah, the Most High, said about Moosaa,

فاصبح في المدينة خائفا يترقب  

“So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.”

الغرض صبح کے وقت شہر میں ڈرتے ڈرتے داخل ہوئے

[Soorah al-Qasas (28): 18]

However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam).  The evidence here is the Saying of Allah, the Most High,

انما ذلكم الشيطان يخوف اولياءه فلا تخافوهم وخافون ان كنتم مؤمنين

“So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.”

یہ (خوف دلانے والا) تو شیطان ہے جو اپنے دوستوں سے ڈراتا ہے تو اگر تم مومن ہو تو ان سے مت ڈرنا اور مجھ ہی سے ڈرتے رہنا

  [Soorah Aal-‘Imraan (3):175]

Furthermore fear of Allah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope.

(ii) Reverential fear,  that he fears something and takes that as his religion. This is to be for Allah, the Most High, alone. Directing such reverential fear to anyone other than Allah, the Most High, is major shirk.

(iii) Secret supernatural fear,  such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk.

What is Hope and longing (Ar-rajaa’)?

حصول کی اُمید رکھنا It is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk.  This shirk  will either be lesser shirk  or major shirk  depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allah, the Most High,

اذ اوى الفتية الى الكهف فقالوا ربنا اتنا من لدنك رحمة وهيئ لنا من امرنا رشدا

“So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.”

جب وہ جوان غار میں جا رہے تو کہنے لگے کہ اے ہمارے پروردگار ہم پر اپنے ہاں سے رحمت نازل فرما۔ اور ہمارے کام درستی (کے سامان) مہیا کر

[Soorah al-Kahf (18):11O] 

 طبعی الرِجاء تمع الشرک: کسی  سے اِیسی چیز کی خواہش یا تمع رکھنا جو دینا اُسکے اِختیار یا قدرت میں نہ ہو۔ شرک میں شامِل ہے۔

 طبعی الرِجاء تمع : کسی زندہ شخص کی چیزحاصل کرنے کی خواہش یا تمع رکھنا جو دینا اُسکے اِختیار میں ہو۔

Hope‘ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy.


Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha

SOURCES:

ittibaa.com

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen

1ST CHAPTER OF BOOK:

CHAPTER 4: 1ST PRINCIPLE – TYPES OF WORSHIP (AD’DUA)

bismillah2 copy

Here the author, rahimahullaah,  begins to quote evidences for the types of worship which he mentioned in his saying: “And the types of worship which Allaah commanded, such as Islaam, eemaan  and ihsaan,  and from that is supplication (du’aa)…”  So he began by mentioning the evidences for supplication/invocation (du’aa),  and the proofs for Islaam, eemaan and ihsaan  in detail will follow, if Allah wills.

In the hadeeth there occurs:

الدُعَاءُ مُخُّ الْعِبَادَة

“Invocation/Du’aa  is the core of worship”[1]

Mukh (مخ) literally means brain in Arabic. Du’aa is the brain of worship.

Your brain is your core so when you use it in a context like this, it means not the literal brain of course, but the core of something. Here it means if there is no Du’aa in your Ibaadah, then the core of your Ibaadah is missing.

It must be noted that du’aa  is of two types:

(i) Supplication, when a request is made (du ‘aa-u mas’alah)  and, (ii) invocation through worship (du’aa-u Ibaadah).

Du ‘aa-u mas’alah:

So supplication is to request one’s needs, and is worship when the servant requests that from his Lord. This is because it involves showing one’s poverty before Allah, the Most High, and ones need to turn to Him, and ones certain faith that He is the one having full power, the Most Generous, the one who gives bounteously and is Most Merciful. Seeking ones needs from someone else from the creation is permissible if the one to whom the request is made is able to hear and understand it, and has the power to respond to it, like the saying: ‘O so and so give me food.’ But whoever asks a dead person or someone who is absent for that, then he is a mushrik,  since the deceased or the absent cannot possibly do that. So in such a case his supplicating to them shows that he believes that they have some control over the creation, and he is therefore a mushrik.

Du’aa-u Ibaadah:

As for invocation through worship, then it is that the person does an act of worship seeking reward and fearing punishment, and this is not correct unless directed to Allaah alone. To direct this to anyone else besides Allaah is major shirk  which takes a person out of the Religion and he falls under the threat in the Saying of Allah, the Most High,

وقال ربكم ادعوني استجب لكم ان الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين

“Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace.”  

اور تمہارے پروردگار نے کہا ہے کہ تم مجھ سے دعا کرو میں تمہاری (دعا) قبول کروں گا۔ جو لوگ میری عبادت سے ازراہ تکبر کتراتے ہیں۔ عنقریب جہنم میں ذلیل ہو کر داخل ہوں گے

[Soorah Ghaafir (40):60]

So the noble Aayah  proves that invocation/supplication (du’aa)  is worship, and if that were not the case it would not be said “those who disdain to worship Me alone….”  So whoever called upon anyone besides Allah, the Mighty & Majestic, requesting something which none but Allah has power over, then he is a mushrik (one who worships others besides Allah), an unbeliever (kaafir),  whether the one he calls upon is living or dead.


[1] Translator’s note: The hadeeth is reported with this wording by at-Tirmidhee and declared weak (da’eef)  by Shaykh Muhammad Naasiruddeen al-Albaanee in al-Mishkaat  (no. 2331) due to the weakness of one of its narrators, Ibn Lahee’ah. Imaam Ahmad and the four Sunan  report an authentic hadeeth  with the wording: “Invocation is Worship.”  (Declared authentic {saheeh)  by Shaykh al-Albaanee in Saheehul’Jaami’  (no. 3407)).

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha

SOURCES:

ittibaa.com

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen

1ST CHAPTER OF BOOK: