Speaker: Shaykh ʿAlī al-Waṣīfī الشيخ علي الوصيفي

Country of Speaker: Egypt مصر

Category:  Ramadhaan رمضان

Start Date: 4th April, 2021

Class 01 - Download / Listen [87:22 mins] | [الدرس الأول - تحميل / استماع [٨٧:٢٢ دقيقة

Points Covered by The Shaykh:

• The month of Ramaḍān, Allāh (سبحانه وتعالى) honoured His servants with so many blessings that cannot be counted and has prepared His servants for this month.
• Allāh (سبحانه وتعالى) has opened the gates of the Paradise and closed the gates of the hellfire.  He (سبحانه وتعالى) has opened the gates of Mercy, the Heavens, and chained the worst of the devils.
• This is the month that Allāh (سبحانه وتعالى) did not leave any excuse for anyone.
• Allāh (سبحانه وتعالى) revealed the Qur’ān in this blessed month as a guidance to the people.
• Good deeds are multiplied many many times over during this blessed month.
• This is the month where the necks of mankind are freed from the hellfire.
• Laylaltul Qadr is the night of power.  A night better than a whole thousand months. In it Allāh (سبحانه وتعالى) will forgive all the previous sins of a servant.
• Entering in this blessed month of Ramaḍān with great understanding because this is a great affair.
• The Prophet (صلى الله عليه وسلم) said, “All of the actions of the sons of Ādam is for him, every good action will be rewarded by 10 deeds up to 700 multiples of that, except for as-siyaum, as-saum (fasting), it is only for Me. Meaning for Allāh (سبحانه وتعالى).  And I reward my servant with it.”
• How Allāh (سبحانه وتعالى) recompenses His servants.
• If the servant of Allāh (سبحانه وتعالى) does not do an action it will be written by Allāh (سبحانه وتعالى) as 1 good deed.  But, if the servant does one good action, then it will be written as 10 times over and up to 700 times over for any good action except for the fasting.  Use this to do your math when it comes to doing your good deeds.
• Examples of when a servant intends to do a bad deed but does not do it.  What Allāh (سبحانه وتعالى) will write for the servant.
• Examples of when a servant intends to do a bad deed and does it.  What Allāh (سبحانه وتعالى) will write for the servant.
• What is meant by “intends to….?”
• The Prophet (صلى الله عليه وسلم) tells us about the man who was given wealth but did not have knowledge. The man did not have any taqwā regarding Allāh (سبحانه وتعالى) and his wealth.  He did not give the people their rights out of his wealth nor give rights to Allāh (سبحانه وتعالى).  We are told about the man who did not have wealth but had knowledge.
• In a ḥadīth The Prophet (صلى الله عليه وسلم) tells us of what happens when 2 Muslims meet to fight in a battle.  They both end up in the hellfire.  The one who killed and the one who was killed because the one who was killed had the intention to kill the one who killed him.
• Allāh (سبحانه وتعالى) writes down all deeds, good and evil.  He (سبحانه وتعالى) multiplies those good deeds for whoever He wills, except for the fasting.
• Whoever does a good deed (male or female) Allāh (سبحانه وتعالى) will enter them into the Paradise.
• Allāh (سبحانه وتعالى) provides without count, with no limit whatsoever.  The servant will be loaded with blessings in the hereafter, again and again.
• Allāh (سبحانه وتعالى) will suffice those who are upon the fast in ways they will never comprehend.
• The matter of Ikhlās and Sincerity is nothing greater between a servant and His Lord, than the matter of Sincerity.
• The reward for siyam / saum cannot be taken from anybody.
• Fasting is an act of worship for Allāh (سبحانه وتعالى) Alone, that the Believer performs to gain closeness.
• The people of shirk never did anything to gain closeness to their idols just worshipped them.
• What is the meaning of fasting? How does it count withing the action of the servant?
• The ḥadīth mentions that the servant leaves of food and desires for the sake of Allāh (سبحانه وتعالى).
• When the heat is in the stomach of the believer, and there is much pang of hunger, still the believer leaves off the food for the sake of his Lord, Allāh (سبحانه وتعالى).
• The believer leaves off their desires, even though the nafs are pushing them to indulge in all kinds of pleasures (food, drink, and intimacy).
• Fasting is from the greatest action of worship, that by which the servant seeks nearness and closeness to Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) say, “It is for the sake of seeing me on the day of al-Yaum al-Qiyaama.”
• The pleasures that us human beings may obtain in the hereafter, is beyond any pleasure that we can get in this life of ours (across the board).
• Allāh (سبحانه وتعالى) says in the ayāt, “See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preference.” [Sūrah al-Isrā (17): 21]
• There are those of the believers who will be blessed with seeing Allāh (سبحانه وتعالى) one time in the hereafter.
• There will be those who will be able to see Allāh (سبحانه وتعالى) twice.
• There will be those from amongst the believers who will be closer to Allāh than others in the Paradise.
• There will be those in the hereafter, far from Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) covers those who are upon his pleasure with Light!  He drowns them in Light!
• Where is this life of ours to compared to the Hereafter?
• Where is everything that you go through in this life, in exchange for what is waiting for you in the Hereafter?
• Allāh (سبحانه وتعالى) says in the ḥadīth, “It is for me!”  Meaning, My servant is doing this out of Loving Me, out of longing to see Me in the Hereafter.  Out of seeking My Pleasure.
• The servant performs siyam (fasting) out of obedience to Allāh (سبحانه وتعالى), upon worship, longing for and obtaining the pleasures of Allāh (سبحانه وتعالى) in the Hereafter.
• The Love of Allāh (سبحانه وتعالى) and the Beautiful names and Attributes of Allāh (سبحانه وتعالى).
• The Giving and the Blessings of Allāh (سبحانه وتعالى).  The greatest to which is seeing His face in The Paradise, and the Pleasure with you (the servant) on the day of Judgement.
• From the person who is sincere, you will not see upon that person’s face, except the pleasure of Allāh (سبحانه وتعالى).
• A sincere person only wishes for the best position with Allāh (سبحانه وتعالى), performing actions in secret and not wanting anybody to know what they are doing.
• The greatest action a believer can do to seek the Pleasure of Allāh (سبحانه وتعالى) must be in secret (hidden from the people).
• The believer is not looking for any status amongst the people.
• When the believer advertises their good deeds to the people, he/she is only wishing to be known amongst the people.  This is in complete contrast to the believer who is sincere.
• The sincere person will take around what Allāh (سبحانه وتعالى) wants them to do, will take around the Qu’rān, and what it entails of the commands that are forbidden.  The sincere person will rotate with the Sunnah and the righteous scholars.
• The believer never ever shows off with their actions.  The person who does this is ignorant of the Glory of Allāh (سبحانه وتعالى), His Beautiful names and Attributes.
• The Believer must understand the Might and Power of the Beautiful names and Attributes of Allāh (سبحانه وتعالى).
• The scholars purifying their hearts with sincerity.  They know that the hearts and the soul have so much deficiency and disease.
• From amongst the diseases is pride, showing off, loving and staying in this life of ours.
• The benefit is, do not ever make for yourself any portion in your action except for Allāh (سبحانه وتعالى).
• The more sincere a believer is, then the closer that believer is to the Paradise.
• The more sincere you are, the more intercession of our Prophet (صلى الله عليه وسلم) will be there for you (the believer).
• The more sincere you are, the more Allāh (سبحانه وتعالى) will prevent or come between you and your evil deeds.
• The more sincere you are, the more you push the envy of the enviers, and the evil eye of those who try to give you such an eye.
• Allāh (سبحانه وتعالى) says in the ayāt, “And that is how we turn away any kind of evil and lewd actions away, because verily they are from Our sincere slave.”
• Any action from the believer that is mingled with showing off, or status, will never lead to any reward.
• Allāh (سبحانه وتعالى) specified a huge reward for fasting.  But the reward is built upon sincerity.
• Sincerity of the action of the heart equals the actions of the limbs.
• The reward for fasting is unknown as Allāh (سبحانه وتعالى) is hiding so many rewards due to fasting and no one can tell you how much reward you will get for fasting.
• Fasting can never be measured by any form or scale.
• The Ṣaḥābah, the Scholars, the Righteous will strive against their own selves with regards to Ikhlās and sincerity.
• There is no action that is harder upon the servant of Allāh (سبحانه وتعالى) than fulfilling or bringing sincerity into a reality.

Class 02 - Download / Listen [85:00 mins] | [الدرس الثاني - تحميل / استماع [٨٥:٠٠ دقيقة

Points Covered by The Shaykh:

• Review of previous class 01 regarding Ikhlās (sincerity). This is only for the sake of Allāh (سبحانه وتعالى).
• Sincerity for Allāh (سبحانه وتعالى) is the most a servant or slave of Allāh hopes for, in all their actions.
• The manner of sincerity in tawḥīd in Islāmic monotheism is a way of gaining closeness to Allāh (سبحانه وتعالى).
• When the servant fulfills the reality of tawḥīd, they will enter the Paradise right away.
• The prophet (صلى الله عليه وسلم) said, “Whoever said Lā ilāha ilI-Allāh sincerely from his heart, then his body will be prohibited upon the hellfire.”
• From the greatest of actions where Allāh (سبحانه وتعالى) will forgive all kinds of sins
• Whoever is weak in their sincerity, while still upon Islām and īmān will be recompensed in the Hereafter.
• Sincerity differs from one person to another as sincerity also differs in levels and degrees.
• The level of truthfulness is the highest from the Prophets and Messengers.
• Whoever fulfills the matter of sincerity, the person will meet his Lord and all sins erased (taken away) and will enter The Paradise.
• Whoever from amongst the believers is weak in fulfilling tawḥīd, and in fulfilling sincerity then that person will be punished according to their weakness.
• In Kitāb al-Tawḥīd, the great Imām Muḥammad Ibn ‘Abdul-Wahhāb (رحمه الله) titled a chapter in his book, ‘Whoever fulfills Tawḥīd will enter the Paradise without any recompense (without any judgement).’
• The matter of fulfilling the Tawḥīd is the greatest action that a servant may be able to do.
• Allāh (سبحانه وتعالى) said in the Qu’rān, “Verily, whoever associates partners with Allāh, then Allāh will make the Jannah (The Paradise) prohibited upon them.”
• Shaykh ul-Islām Imām ibn Taymīyyah – people asked why him why he cares so much about matters of Aqīdah (belief) over other matters like Fiqh Jurisprudence. The Shaykh would answer the people and tell them ‘With different matters of Al Fiqh, this is easy. As for the difference in matters of Tawḥīd (meaning matters of Aqīdah) this would lead a person to fall into misguidance.
• Whoever is misguided, may end up drowning in hypocrisy.
• Confusion in matters of Tawḥīd may lead a person to suspicion and doubts.
• The Scholars of the sunnah paid a lot of attention to matters of Tawḥīd and sincerity.
• Tawḥīd is the only path in which a servant may gain closeness and nearness to Allāh (سبحانه وتعالى).
• We must always keep in mind that NO ONE is to be taken as equal in any action of worship with Allāh (سبحانه وتعالى).
• All our actions of worship must be sincere and always be for Allāh (سبحانه وتعالى) only.
• A servant of Allāh (سبحانه وتعالى) is not to beautify their actions or statements for other than Allāh (سبحانه وتعالى).
• If the servant falls into showing off (actions tainted with some showing off) - Allāh (سبحانه وتعالى) has said that such actions will be nullified, and He (سبحانه وتعالى) will turn away from it.
• Allāh (سبحانه وتعالى) will not accept the action from the servant because the servant has done it for other than Allāh (سبحانه وتعالى), or alongside others with Allāh (سبحانه وتعالى).
• What about those who do not worship (meaning the disbelievers) Allāh (سبحانه وتعالى).
• Matters of ʿIbādah is very straight forward about the fact that you are NOT to associate anybody with Allāh (سبحانه وتعالى) in any act of worship in your heart.
• Actions of the heart must be only for Allāh (سبحانه وتعالى) without any partners.
• Not permissible for the believer to say, ‘I have full reliance upon Allah first and then something / someone else.’
• It is permissible to say, ‘Whatever Allah wills then what you (the believer) wills.’
• In matters of Ikhlās (sincerity) you circle around what Allāh (سبحانه وتعالى) wants you to go around. Meaning, you do what Allāh (سبحانه وتعالى) wants you to do.
• Sincere actions must be sufficed when it comes to actions of the heart, along with the tongue and the limbs.
• Fulfilling actions away from the people is greater than fulfilling actions that are done in the open.
• Allāh (سبحانه وتعالى) created you, for Himself(سبحانه وتعالى).
• Not permissible to associate any action with Allāh (سبحانه وتعالى) and other people.
• The whole universe is in servitude to Allāh (سبحانه وتعالى). So as a servant whether you like it or not, must be in servitude to Allāh (سبحانه وتعالى).
• When death falls upon you, or sickness falls upon you, you as a servant have no choice regarding these affairs. You are forced to go by the Will of Allāh (سبحانه وتعالى).
• The Pre-decree is part of Allāh’s universal system. All belongs to Him.
• Everything around us is in sync within the pre-decree of Allāh (سبحانه وتعالى). Within the universal system that He (سبحانه وتعالى) created, and we must abide and be pleased with Allāh (سبحانه وتعالى) as our Lord.
• Allāh (سبحانه وتعالى) says in the Qu’rān, “And to Allāh everything that is in the heavens and the earth, the sun, the moon, the stars, and the animals, all of them make sujūd (prostrate) to Allāh (سبحانه وتعالى). Meaning all the creation have no choice but forced to obey Allāh (سبحانه وتعالى).
• How about us the human being who have been given a choice? Be careful and make the correct choice!
• It is a must upon us to love our Lord (سبحانه وتعالى) because everything else around us is in sync in worshipping Allāh (سبحانه وتعالى).
• The more the servant of Allāh is upon sincerity, the more of a chance that the servant will be saved from the torment of the hellfire.
• Tawāqul is full reliance and an action of the heart.
• It is not permissible to say I have full reliance of Allāh (سبحانه وتعالى)and you (for an individual as an example).
• It is not permissible to say I have full reliance of Allāh (سبحانه وتعالى), then you.
• Not to have in your heart any association with other than Allāh (سبحانه وتعالى).
• The heart must be connected with Allāh (سبحانه وتعالى).
• The matter of Tawāqul directly relates to Rubūbeeyah, to The Lordship of Allāh (سبحانه وتعالى).
• In Sūrat ul-Fātihaḥ we say, ‘Only you Allāh (سبحانه وتعالى) alone we worship, and it is only you Allāh (سبحانه وتعالى) seek all of the assistance and all of the help.’
• The will of Allāh (سبحانه وتعالى) – Al Mashī’ah deals with wanting to do something in a particular way.
• For the human being is doing what is based upon what Allāh (سبحانه وتعالى) wants for him.
• If person intends to do anything, it can only happen by the will of Allāh (سبحانه وتعالى).
• There are two separate affairs: (1) The Mashī’ah of Allāh (سبحانه وتعالى), and (2) The Mashī’ah of the servant.
• The will of the human being can never be with the Will of Allāh (سبحانه وتعالى).
• The will of the human being cannot be independent of Allāh (سبحانه وتعالى).
• The will of the human being follows the Will of Allāh (سبحانه وتعالى).
• It is permissible for us to say, ‘Māshā’Allāh.’
• Love can only be for the sake of Allāh (سبحانه وتعالى). This love is the love of Aqīdah (belief).
• Allāh (سبحانه وتعالى)is الودود Al- Wadūd – which is one of Allah’s beautiful names and Wadūd means the One who loves and the One who is being loved, by His creation.
• Allāh (سبحانه وتعالى) loves His servants, and His servants love Him also.
• The love of Allāh (سبحانه وتعالى) is more perfect (complete) than the love of mankind to one other.
• When love is done from one side comfort is not obtained, only when love is from both sides then comfort will be obtained.
• Allāh (سبحانه وتعالى) says in the Qu’rān, “He loves those who have Taqwā (fear of Allāh).”
• Allāh (سبحانه وتعالى) loves those who repent and turn to Allāh (سبحانه وتعالى).
• Allāh loves those who purify themselves.
• Wadūd also refers to love and longing to Allāh (سبحانه وتعالى).
• What is greater than the level of love itself, is the level of khillāh (close companionship).
• Prophet Muḥammad (صلى الله عليه وسلم) and Ibrahīm (عليه السلام)are the only 2 people Allāh took as Khalīllah.
• Al khillāh = a close companion of Allāh (سبحانه وتعالى), has more control over the body of the human being, than the heart controlling the limbs of the human being.
• The soul of the human being is spread all over the body.
• We are never to take a partner with Allāh (سبحانه وتعالى) in His Dominion, in His Kingdom. We are never to take a partner with Allāh (سبحانه وتعالى) in His Love.
• Avoid showing off to others, instead show off to your Lord (سبحانه وتعالى).
• Pious Predecessors were diligent upon the matter of sincerity. They never loved to be seen by anybody when it came to doing any action that might be obvious to the people.
• Al Hasān al-Basiri said, ‘A man used to gather the Qu’rān but no one would know of this.’ Meaning a man would know the whole Qu’rān by heart and would have full understanding of fiqh of the Qu’rān altogether, but no one around him would think he knew this.
• It was said, A man had a secret and did not want to show to the people, hoping that all his actions would be accepted by Allāh (سبحانه وتعالى). The man would carry the charities on his back to the houses in the darkness of the night, he did not ask servants for help for fear of the servants finding out what he was doing. It was only revealed what he was doing, after his death while they were washing him for burial, they saw the marks on his back.
• Abdur-Rahmān used to pray prayers of the night hiding from people, if he felt someone was watching he would stop and sleep until the people said, ‘he is sleeping too much. ‘He preferred them saying this to them saying ‘he is praying a lot.’
• A servant of Allāh (سبحانه وتعالى) was jailed with the Jews and the Christians in a prison, and during the night he used to stand up for prayer, and he would be overwhelmed crying until the morning came. When the Jews and the Christians saw him upon this condition, asked the Jail warden to let them free, for ‘We have become Muslims.’ The Jail warden asked them, ‘What made you become Muslims?’ They replied, ‘We have seen this righteous man crying throughout the night to the point that he made us cry with him.’
• Dawūd fasted for 40 consecutive years and his own wife did not even know that he was fasting all those years. How? He would take his breakfast with him to work and give it away, and when he returned home he would break his fast and eat with his family.

Class 03 - Download / Listen [79:12 mins] | [الدرس الثالث - تحميل / استماع [٧٩:١٢ دقيقة

Points Covered by The Shaykh:

• Ramaḍān – the month of sincerity, the month of worship sincerely to Allāh (سبحانه وتعالى).
• Fasting is the kind of worship that no shirk (polytheism), no deficiency whatsoever can interfere with it, because Allāh (سبحانه وتعالى) specified that action of fasting to Himself, Alone without any partners.
• Fasting is an action of the heart. An action that is hidden within the human being.
• Fasting was never for any nation before the Muslims and was never done as an act of worship for anyone other than Allāh (سبحانه وتعالى).
• Fasting is the act of worship that was never directed but to Allāh (سبحانه وتعالى).
• The reward for fasting can never be taken away from the servant of Allāh (سبحانه وتعالى).
• Fasting is a school to teach the servant, manners, etiquettes, humbleness, and humiliation to his Lord.
• Every action of worship must have certain conditions:

• First condition.
  • Must be sincere for the sake of Allāh (سبحانه وتعالى). Will Allāh (سبحانه وتعالى) accept it?
  • Sincerity is to free one’s heart from everything other Allāh (سبحانه وتعالى).
  • Your heart should not turn to anybody other than Allāh (سبحانه وتعالى).
  • Allāh (سبحانه وتعالى) would feel jealous when His servant is standing between His hands in prayer, but the servant is thinking of other than Allāh (سبحانه وتعالى).
  • The servant of Allāh (سبحانه وتعالى) MUST make Allāh (سبحانه وتعالى) the most beloved to your eyes.
  • DO NOT pay attention to the looks of others at you, while you are performing ANY action of worship.
  • DO NOT look for any praise or amazement from anybody other than Allāh (سبحانه وتعالى).
  • You should be worried about the fact that Allāh (سبحانه وتعالى) is looking down at you while you are worshipping Him.
  • You should be looking forward to what kind of reward maybe Allāh (سبحانه وتعالى) will be saving for you in the hereafter.
• Second condition.
  • Being true and having the correct will that is sincere for Allāh (سبحانه وتعالى).
  • Being truthful along with having the sincere will, it is an especially important affair when it comes to actions of worship.
  • As a servant of Allāh (سبحانه وتعالى), when you intend to do anything, that is solely for Allāh (سبحانه وتعالى), it must be according to the way Allāh (سبحانه وتعالى) legislated for us, meaning it must be upon sincerity.
  • Allāh (سبحانه وتعالى) says in the Qu’rān, “Take what we have given to you with strength and take everything in it.”
  • Allāh (سبحانه وتعالى) Commanded upon us to take the book of Allāh with strength and with seriousness.
  • Do not look at the book of Allāh (سبحانه وتعالى) in any way with mockery.
  • If you, as a servant of Allāh (سبحانه وتعالى) is not truthful, regarding the book of Allāh (سبحانه وتعالى), then you may fall into hypocrisy. Allāh (سبحانه وتعالى) loves His truthful servant, and He hates the hypocritical servant.

• Allāh (سبحانه وتعالى) hates the hypocrites because their actions were devoid of strong will. Their acts of worship are free from strong will or desire to please Allāh (سبحانه وتعالى). For example, for the hypocrite when it is time for prayer, you will find them lazy in trying to do the prayer. Also, they are not happy with the fact they must pray. When they (the hypocrites) are required to give out charity for others amongst them (general Muslims), you find that they hate to spend their money for the sake of Allāh (سبحانه وتعالى). Allāh (سبحانه وتعالى) will not accept from them any action of worship.
• The acceptance of worship is related to being happy as a servant to do it, and to be looking forward to doing that act of worship.
• The love of Allāh (سبحانه وتعالى) is established upon the love of the servant, worship, and obedience of the servant.
• The love of Allāh (سبحانه وتعالى) is ‘hand-in-hand’ with the fact of the servant willing and happy to stand between the hands of Allāh (سبحانه وتعالى).
• The Prophet (صلى الله عليه وسلم) used to say said to Bilal (May Allāh be pleased with him), “Give us comfort with it, Oh Bilal.”
• If a Muslim is not upon the correct prayers, what pleases Allāh, his / her ‘ruh’ (soul/spirit) could be wrapped in an old piece of clothing and thrown back at the owner of that ‘ruh.’
• It is upon the servant always happy with any action of worship that has been legislated upon him / her.
• Another condition is that any action of worship must be in following the Prophet (صلى الله عليه وسلم) as the prophet said regarding the ṣalāh (prayer), “Pray as if you see me pray.”
• Prophet Ibrahīm (عليه السلام) said, “And show us our Lord how to perform the different parts of the pilgrimage and bestow your repentance upon us.”
• It is not permissible for any Muslim to worship Allāh (سبحانه وتعالى) in a way that he/she loves. The believer must worship Allāh (سبحانه وتعالى) in a way that Allāh (سبحانه وتعالى) loves and the way His Messenger (صلى الله عليه وسلم) loves.
• The servant must learn that he / she is standing between the hands of their Lord (سبحانه وتعالى). Only because He (سبحانه وتعالى) bestowed such a blessing upon him/her. Only because Allāh (سبحانه وتعالى) has given him superiority above and beyond other servants and creations of Allāh (سبحانه وتعالى) to be able to stand between the hands of Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) has deprived other human beings from actions that the Muslim has been blessed with (you are able to stand between His hands and pray).
• Allāh (سبحانه وتعالى) has chosen you from amongst many other people out there to be able to worship Him, in truth and upon the way Muḥammad (صلى الله عليه وسلم) told us so.
• The King of the Dominion, Allāh (سبحانه وتعالى) The Almighty, The Lord of mankind and the jinn, permitted us to stand between His hands.
• Do not ever stand between the hands of Allāh (سبحانه وتعالى) while your mind is busy with other than Allāh (سبحانه وتعالى).
• When you are asking from Allāh (سبحانه وتعالى), you are asking from His blessings in this life and the hereafter upon the way Muḥammad (صلى الله عليه وسلم) told us how to do it.
• When you give any of your wealth, which is in truth, the wealth of Allāh (سبحانه وتعالى) you are only giving upon the legislated way to those who are deserving and according to the religion of Islām.
• The believer must be particular and specific regarding the rights of Allāh (سبحانه وتعالى). He (سبحانه وتعالى) has rights and the Messenger (صلى الله عليه وسلم) has rights.
• Do not say the rights of Allāh (سبحانه وتعالى) and His Messengers are one and the same.
• The rights of Allāh (سبحانه وتعالى) are in Glorifying and thinking of Allāh (سبحانه وتعالى) as the Lord Almighty.
• The rights of our Messenger (صلى الله عليه وسلم) is in following him the way he taught us how to worship Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) has bestowed such a blessing upon you to be able to Worship Him, Allāh (سبحانه وتعالى) out of His generosity has honoured you, to worship Him (سبحانه وتعالى).
• Be fully aware of your Worship and imagine as if Allāh (سبحانه وتعالى) is right in front of you between your eyes.
• The highest position of the believer is to worship Allāh (سبحانه وتعالى) as if you see Him and if you cannot see Him, you are fully aware that He (سبحانه وتعالى) can see you. This is the status of shyness with Allāh (سبحانه وتعالى). You stay upon this until you meet your Lord (سبحانه وتعالى).
• You are always looking at your Lord while you are still alive, until He (سبحانه وتعالى) summons you to death. This is the true knowledge.
• When Allāh (سبحانه وتعالى) resurrects you in the hereafter, and after the judgement, and when you see the people of Paradise enjoying the pleasures and the blessings of the Paradise, and when you see the people of the hellfire suffering from the torment and the wrath of Allāh (سبحانه وتعالى), that will not add anymore knowledge to what you are upon before you died.
• As a believer before you died, you knew well of those rights, what was going to be waiting for you in hereafter, and you acted accordingly. This is the realization of certainty.
• Allāh (سبحانه وتعالى) says in the Qu’rān, “And you will see it (the hellfire) truly with the eyes of certainty.”
• It is not possible for a believer (regardless of how we strive) to give Allāh (سبحانه وتعالى) the rights of Taqwā that we are trying to gain. We (as a believer) must always accuse ourselves with deficiency and short comings regarding our Lord Almighty.
• We must ask Allāh (سبحانه وتعالى) for safety and salvation, to forgive us of our sins and evil deeds.
• The Messenger (صلى الله عليه وسلم) told us, “All the sons of Ādam are upon wrong, but the best of those who are upon wrong, are those who repent back to their Lord.”
• Do you truly feel in your heart the reality of your short comings regarding the rights of Allāh (سبحانه وتعالى) and the rights of any action of worship that you do for the pleasure of Allāh (سبحانه وتعالى)?
• Imagine this! The Honourable Angels, who prostrate and make sujūd to Allāh (سبحانه وتعالى) day and night. Those who never raise their heads. They keep their heads lowered in worshipping Allāh (سبحانه وتعالى).
• The Angels will NEVER raise their heads until the day of judgement.
• On the day of judgement, when the Angels will be permitted to raise their heads, they will say, “We never worshipped You truly the way we should have worshipped You. But we never associated any partners with You.”
• Imagine this! Pay attention! The Angels that when they were finally allwoed to raise their heads in the hereafter were confessing to Allāh (سبحانه وتعالى) (even though they were always upon worship of Allāh) they never worshipped Allāh (سبحانه وتعالى) enough the way they should have been worshipping Him. But they also confessed that they never associated anybody with Allāh (سبحانه وتعالى).
• The Angels that Allāh (سبحانه وتعالى) created were conditioned upon such an action, to worship Allāh (سبحانه وتعالى).
• How about those who Allāh (سبحانه وتعالى) made it easy for them.
• How about those who Allāh (سبحانه وتعالى) gave them the means and the ways to be upon taqwā, to be upon īmān, even though they may have had plenty of enemies from the mankind or from amongst the jinn, the creatures of fire or even from the devils, and this world with all the beautiful things that it has, with all the whims and desires, that one may look for, those who are dealing with the whims of oneself, that will drown the human being and all kind of opinions, doubts and innovations.
• All the above are obstacles in your way, yet Allāh (سبحانه وتعالى) prepared you and made it easy for you, gave you the means and ways to gain taqwā and īmān.
• Are we worshipping Allāh (سبحانه وتعالى) the way we should be worshipping Him? Yet we see Allāh (سبحانه وتعالى) the Most Honourable, the Most Merciful, the Most Generous, the Most Forgiving, will forgive the believers on the day of judgement, and overlook their short comings, and their pitfalls while they were alive.
• Allāh (سبحانه وتعالى) will forgive the truthful.
• Allāh (سبحانه وتعالى) will expiate their sins for them, the worst they have ever done, when they were alive.
• Allāh (سبحانه وتعالى) will erase the worst of what His servant has done.
• The human being can never suffice the rights of Allāh (سبحانه وتعالى) upon him.
• The human being will never suffice the rights of worship on Allāh (سبحانه وتعالى) The Almighty.
• In a Ḥadīth Qudsi the Prophet (صلى الله عليه وسلم) said, “All the actions of the son of Adam are for him, EXCEPT for fasting which is for Me, and I will reward my slave for it.” While
• The believer while he is fasting should never fall into evil action, or any ugly talk.
• The believer should never fall into Fisq. What is al-Fisq? It is to exit oneself from the level of īmān as much as the sin he / she has fallen into.
• When a believer falls into sin or evil action, he / she will fall of the status of COMPLETE īmān. Meaning your īmān will become weak but will never ever leave īmān altogether.
• Īmān never leaves your heart altogether as a believer, but what you will be missing is COMPLETE īmān.
• When fasting and hunger is hard on you, that severe hunger teaches you to have good manners.
• Whoever does not leave off false speech or false testimony, or acting upon such bad speech, then there is no need for that person to leave off their food and drink.
• The consensus of the Scholars says this weakens one’s fasting.
• If someone insults you or tries cursing you, then say, ‘I am a person who is fasting.’ This should be said while you are fasting during the month of Ramaḍān. It can be said whilst in optional fasting (outside of the month of Ramaḍān) but then this would show the others around you that you are fasting. So, the scholars have gathered upon the opinion that it is better to only say it during the fasting in Ramaḍān.
• Fasting teaches you good manners, but it also teaches you the kind of manners that prevents you from falling into cursing people out or insulting people.
• The Prophet (صلى الله عليه وسلم) said, “And the smell of the mouth of the fasting individual is more beloved to Allāh (سبحانه وتعالى) more than the smell of musk (on the day of judgement).”
• When the soul of the believer dies, gives out a scent the Angels will know how sweet it is. As for the disbelievers (not upon Islām), their scent coming out of their body will be more of a stench than dead animals, because they are upon major impurity. The Angels will recognize this.
• Not just a physical scent, but also a spiritual scent.
• When the believer dies on the battlefield, his blood will smell like musk, but even then, the scent of the fasting believer will be a higher status than this.
• There will be 2 joys when the believer breaks their fast.

1. The fasting person has completed an action of worship in complete obedience for the sake only for Allāh (سبحانه وتعالى). Allāh (سبحانه وتعالى) allowed a door of pleasure to open for him / her that was closed for others.
2. The believer now has access to all the pleasures that they were prevented from when they were fasting.

• The du’ā of the fasting person will be answered.
• The gate of fasting al-Rayyan – only those who were upon fasting will enter through this gate and will be closed after the last fasting believer walks through it.
• In this ḥadīth, as the Shaykh mentions, in one single ḥadīthThe Prophet (صلى الله عليه وسلم) gathered for us, and he (صلى الله عليه وسلم) was given the most comprehensive speech by Allāh (سبحانه وتعالى). He gave us in one single ḥadīth all the matter regarding fasting. Whether from the way of sincerity, from the way of hardship, from the way of leaving the pleasures or from the way of realizing the blessings of Allāh (سبحانه وتعالى) and from so many other ways.

Class 04 - Download / Listen [50:15 mins] | [الدرس الرابع - تحميل / استماع [٥٠:١٥ دقيقة

Points Covered by The Shaykh:

• In an authentic ḥadīth narrated by AbūHurayrah that the Prophet (صلى الله عليه وسلم) said, “Whoever fasts Ramaḍān upon belief and upon expecting the reward only from Allāh (سبحانه وتعالى) then all his previous sins will be forgiven.”
• This blessed ḥadīth has proven to be authentic in the books of ḥadīth has a huge clarification for the ways and means that through which the servant of Allāh (سبحانه وتعالى) will obtain the forgiveness from Allāh (سبحانه وتعالى).
• This ḥadīth shows the reasons that may prevent a servant from the forgiveness or pardoning from Allāh (سبحانه وتعالى) through the indication of the meaning.
• The point is ‘whoever fasts Ramaḍān upon expecting the reward only from Allāh (سبحانه وتعالى)’ shows us that the foundation of acceptance on action is based upon ikhlās (sincerity).
• The believer must believe that Allāh (سبحانه وتعالى) has made that action of worship an obligation upon you.
• It is only legislated by Allāh (سبحانه وتعالى). It is from the Sharī’ah of Allāh (سبحانه وتعالى).
• As Allāh (سبحانه وتعالى) said in the ayāt, “Oh you who believe, it has been written upon you As-siyam (the fasting) just as it was written upon nations before you.”
• Whoever witnesses the month must fast it.
• This proof that the fasting in Ramaḍān is a legislation that is a requirement and an obligation upon every believer that has no excuse to break the fast.
• Whoever does not fast without an excuse (as a believer), then he / she has fallen into a grave sin, regarding the rights of Allāh (سبحانه وتعالى).
• Fasting is a Pillar from the Pillars of Islām.
• Your actions of worship must be totally for Allāh (سبحانه وتعالى) and nobody else.
• Allāh (سبحانه وتعالى) said upon the tongue of His Prophet (صلى الله عليه وسلم), “All of the actions of the sons of Ādam is for him, EXCEPT fasting this is for Me.”
• Allāh (سبحانه وتعالى) made fasting sincerely for Him without any partners, then Allāh Alone (سبحانه وتعالى) will give you the means that will help you to reach that result.
• You are only fasting Ramaḍān seeking the face of Allāh (سبحانه وتعالى), not for showing off to the people or out of fear from the people.
• The result of this (according to the ḥadīth) is that ‘all of your previous sins will be forgiven.’
• Major sins may get in between the person and his Lord (سبحانه وتعالى).
• The most a believer hopes for is that Allāh (سبحانه وتعالى) forgives him, before he dies upon the displeasure of Allāh (سبحانه وتعالى).
• The Prophet Ibrahīm (عليه السلام) said (in an ayāt in the Qu’rān), “And what I am hoping from Allāh for is He forgives for me all of my sins on the day of judgment.”
• In another ayāt it is said, “Oh our Lord do not hold us accountable if we forgot or made mistakes.”
• In another ayāt it is said, “Oh our Lord, do not make us carry a burden just as you made others before us carry that burden.”
• These ayāh are at the end of Surāh al-Baqarah (the 2^nd chapter of the Qu’rān, the chapter of the cow).
• In answering each of the du’ā that the believer is making, Allāh (سبحانه وتعالى) would answer back with, “I have done so.”
• The ayāt concludes with, “You are our Lord, so give us victory against the disbelieving people.”
• Every believer upon Islām wishes that Islām prevails as a religion upon all over the earth.
• The word of Allāh (سبحانه وتعالى) is the highest above and beyond any other religion, and that we as believers prevail upon the face of the earth.
• Siyam is an expiation from our sins, and the path for the forgiveness from Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) has facilitated other means and ways for the believer of expiating our sins are through, the salāh (prayer) and, Al-Sadaqa (the charity).
• Ḥadīth – The Prophet (صلى الله عليه وسلم) said, “If the believer stood up on the Laylatul-Qadr (the night of power), īmān and upon belief expecting the reward only from Allāh (سبحانه وتعالى), then all of his / her previous sins will be forgiven.
• The Prophet (صلى الله عليه وسلم) told us, “The fitnah of the man is in his wealth and his family, and expiation of that fitnah is through fasting and charity and prayers.”
• Allāh (سبحانه وتعالى) will test you (as a believer) with these affairs, your wealth, your family, and your children.
• The scholars of the Sunnah have clarified that major sins are the sins that requires a punishment from the legislated punishments in Islām or will lead the person to face some form of punishment from Allāh (سبحانه وتعالى) in the hereafter.
• Should a believer fall into a sin and repents of that sin then the sincerest condition is upon when he / she leaves that sin.
• If īmān is firm in the heart and consequently the servant has repented sincerely for Allāh (سبحانه وتعالى), in a way that was legislated by the Prophet of Allāh, that may take away the legislated punishment of the hadood – timer 54:10 altogether away from that servant. An example is when a man came to the Prophet (صلى الله عليه وسلم) and he said, “Oh Prophet of Allāh, I have fallen into a grave sin that requires a punishment according to the legislation.” Then the Prophet (صلى الله عليه وسلم) asked him, “Did you pray with us the prayer?” Then the man said, “Yes, Oh Messenger of Allāh.” Then the Prophet (صلى الله عليه وسلم) told the man, “Go back because Allāh has forgiven you.”
• Allāh (سبحانه وتعالى) revealed to His Prophet that the repentance of this man was sincere because the Prophet told the man that Allāh has forgiven him. Also, no more punishment was required upon the man.
• The fulfilment of sincerity is only known by Allāh (سبحانه وتعالى). No one can tell if another human being is being sincere except Allāh (سبحانه وتعالى).
• The believers may fall into major sins but leaving those sins upon sincerity out of fear of Allāh (سبحانه وتعالى) may lead to the forgiveness of Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) told us in the Qu’rān, “Verily Allāh (سبحانه وتعالى) will not forgive to associate any partners with Him to fall into polytheism, but He will forgive other than that for whoever He Wills.”
• Allāh (سبحانه وتعالى) told us in the Qu’rān, “Say Oh Muḥammad(صلى الله عليه وسلم) to my servants, oh my servants do not ever give up upon the Mercy of Allāh.”
• Important note! Whilst listening to these classes, one should try to take some notes and listen again to the audio (once released) and read the ayāt and the tafsīr, explanation for added benefit and more clarity.
• When the believer is firm in their repentance, meaning their repentance to Allāh (سبحانه وتعالى) was sincere and freed him/herself from any of the consequence of those major sins, and if the believer stays upon that, never returning to that sin again, it shows the believer is of a pure heart. That he/she is trying to save themselves from the punishment of Allāh (سبحانه وتعالى).
• The believer must always be upon repentance and must always remember the pains of his sins.
• Whenever the believer falls into a sin, then rush to the obedience to Allāh (سبحانه وتعالى) to wipe away that sin. Then Allāh (سبحانه وتعالى) will forgive him/her.
• The Prophet (صلى الله عليه وسلم) said, “There will come on the day of judgment a group from my Ummah (my nation), and their actions are as big as the mountains. Then Allāh will blow them away out of existence.” Meaning all these huge actions that were as big as the mountains in the life of theirs will be like the dust as blown in the wind.
• Upon the Ṣaḥābahs hearing this from the Prophet (صلى الله عليه وسلم), the feared for themselves. The said, “Oh Messenger of Allāh, describe these people to us.” Then Prophet (صلى الله عليه وسلم) said, “They are your brothers from your skins, and they take a portion from the night (standing at night in prayers), just as you do, but when they are all by themselves, they fall into what Allāh has prohibited upon the believers.”
• Such individuals will show what is good when they are around the people. When they are NOT with the people (all by themselves) or with their devils they then fall into mockery of what Allāh has deemed prohibited (made impermissible).
• The harm of such people upon Islām and the Muslims, is more severe than other people.
• This ḥadīth shows that whoever falls into prohibited matters in secret out of taking matters lightly, meaning making mockery of what Allāh has deemed prohibited (made impermissible), he/she is upon a GRAVE AFFAIR. An extremely dangerous situation.
• Ḥadīth by the Prophet (صلى الله عليه وسلم) said, “ALL of my Ummah will be saved EXCEPT those who show their evil deeds to the people.”
• These kinds of people have broken the cover that Allāh (سبحانه وتعالى) has tried to cover their evil deeds with, therefore Allāh (سبحانه وتعالى) will punish them because of breaking such cover from Allāh (سبحانه وتعالى). If they tried to keep the cover of Allāh (سبحانه وتعالى) upon their evil deeds and cover themselves (protected or shielded themselves) from being known for such evil, then maybe Allāh (سبحانه وتعالى) will forgive them.
• Since these people were upon ugliness, they were showing their sins to others around them such as when they woke up in the morning, they would expose themselves to the people and say, ‘do you know what I have done last night?’
• The difference between the 2 ḥadīth – see the difference between the 2 narrations mentioned.
• The benefit learned is the statement of the ḥadīth mentioned that “Whoever fasts Ramaḍān upon īmān and upon belief and upon expecting the reward only from Allāh (سبحانه وتعالى), then Allāh (سبحانه وتعالى) will forgive all of his previous sins.”
• The month of Ramaḍān is the month of forgiveness, the month of repentance.
• During the month of Ramaḍān the gates of Mercy of Allāh (سبحانه وتعالى) are wide open for you to repent and go back to your Lord (سبحانه وتعالى).
• During the month of Ramaḍān the gates of hellfire are closed.
• If the believer is truly sincere about their repentance, then Allāh (سبحانه وتعالى) will forgive them.
• If Allāh (سبحانه وتعالى) forgives them then He may free their neck from the hellfire. (May Allāh (سبحانه وتعالى) make us from those).
• In a narration the Messenger (صلى الله عليه وسلم) said about Allāh (سبحانه وتعالى) that, “Every night of Ramaḍān there will be those that will be freed from the hellfire.”
• This is from the Mercy of Allāh (سبحانه وتعالى) upon His servant.
• The month of Ramaḍān is month of forgiveness, the month of repentance, a month that Allāh (سبحانه وتعالى) overlooks our short-coming, and if we worship Allāh (سبحانه وتعالى) upon the reality of the sincerity, upon hoping only from Allāh (سبحانه وتعالى) that we see His face in the hereafter, upon longing for the forgiveness of Allāh (سبحانه وتعالى) and our evil actions being covered by Allāh (سبحانه وتعالى) in the hereafter and be from those who are freed from the hellfire.

Class 05 - Download / Listen [71:58 mins] | [الدرس الخامس - تحميل / استماع [٧١:٥٨ دقيقة

Points Covered by The Shaykh:

• The matter of qiyām is an agent for qunūt, for making the long sujūd for making the du’ā and the ṣalāh.
• Allāh (سبحانه وتعالى) said in the Qur’ān in Sūrah Az-Zumar (39):9 ‘Is one who is obedient to Allāh prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)?’ Say Oh Muḥammad: “Are those who know equal to those who know not?” ‘It is only men of understanding who will remember (get a lesson from Allāh’s signs and verses).’
• Allāh (سبحانه وتعالى) shows us the matter of qunūt making the du’ā while standing in ṣalāh.
• The Prophet (عليه السلام) told us that “The best of worship is qunūt, long supplication to Allāh in the prayer.
• Allāh (سبحانه وتعالى) mentions about His Prophet Mūsā (عليه السلام) in the Qur’ān, “And establish the ṣalāh for my remembrance.”
• Allāh (سبحانه وتعالى) commanded His Prophet (صلى الله عليه وسلم) as mentioned in the ayāh, “So pray to your Lord Oh Muḥammad and sacrifice.”
• Ṣalāh is not permissible except for Allāh (سبحانه وتعالى).
• Remembrance of Worship can only be for Allāh (سبحانه وتعالى) Alone.
• Asking can only be for Allāh (سبحانه وتعالى) and cannot call for other than Allāh (سبحانه وتعالى).
• The Prophet (صلى الله عليه وسلم) gathered between the remembrance of worship and the remembrance of asking Allāh (سبحانه وتعالى): Dhikr in ʿibādah and ṣalāh
• The Prophet (صلى الله عليه وسلم) used to say, ‘Subhānallāh, Alhamdulillāh, Allāhu Akhbar, Lā ilāha ilI-Allāhin every condition, except for entering the bathroom, going to the toilet.
• The Prophet (صلى الله عليه وسلم) was on constant remembrance of Allāh (سبحانه وتعالى).
• The Matter of qunūt refers to lengthy worship or long actions of worship. It also refers to being consistent upon those acts of worship. All these actions are to be for Allāh (سبحانه وتعالى) only, without any partners.
• The greatest of qunūts is to say, ‘Subhānallāh, Alhamdulillāh, Lā ilāha ilI-Allāh in your qiyām
• The Prophet (صلى الله عليه وسلم) used to say when making his rukū’, “Oh Allāh(سبحانه وتعالى) You are above and beyond and free from any deficiency, and by Your Praise, by Your Hand, I ask You Oh Allāh to forgive me.”
• The Prophet (صلى الله عليه وسلم) would say when in prostration, “Subhāna rabbiyal-A’laa.”
• Allāh(سبحانه وتعالى) the Most High in His Highness is still the closest to you as a servant in His nearness.
• The Prophet (صلى الله عليه وسلم) used to be in qunūt for a long time, especially in tarawiḥ
• Allāh(سبحانه وتعالى) obligated upon us the fasting but made it an optional action for us to stand up in Qiyām for Him (سبحانه وتعالى).
• In a Ḥadīth - The Prophet (صلى الله عليه وسلم) mentions, “Whoever stands up in prayer with the Imām until he leaves ṣalāh, it would be written for him as if he stood up the whole night.” This Ḥadīth will be discussed further in this class.
• What is the best action of worship? To be upon qunūt for a long time.
• The Qunūt (in brief) comprises of al-Qiyām, rukū and sujūd.
• The scholars have discussed this matter because of a difference of opinion, and have asked ‘which one is better?’

1. In a Ḥadīth - The Prophet (صلى الله عليه وسلم) used to stand up for so long till his feet would swell. This indicates that standing up for long is better, the first opinion.
2. Proof from the statement of the Prophet of Allāh(سبحانه وتعالى), “That the closest a servant of Allāh(سبحانه وتعالى) is close to his Lord (سبحانه وتعالى) is while he/she is in sujūd (prostrating upon the ground), so make as much du’ā or supplication as you possibly can while you are in sujūd.
3. Ḥadīth of Ḥudhayfah (رضى الله عنه) who mentions that ‘the Prophet (صلى الله عليه وسلم) rukū was just as long as sujūd

• Difference between the scholars that is based upon proofs authentic from the Sunnah, is only from the way of variety, not of whims and desires or innovations, because authentic proofs from the Prophet (صلى الله عليه وسلم) has been used.
• Ḥadīth of 3 different opinions:

1. Making long Qiyām is better than making so much rukū and sujūd.
2. Making so much sujūd and rukū is better than making longer Qiyām.
3. Both are one and the same. The longer Qiyām is equal to so much rukū and sujūd.

• The scholars of the Sunnah have said:

1. If a person makes so much rukū and sujūd and did not make Qiyām for long there is no problem with that.’
2. The opposite is true. ‘If a believer makes a long Qiyām and does not stay in rukū and sujūd for a long while, there is no harm with that either.’
3. If the believer equates the time of his Qiyām with the time of rukū and the time of his sujūd and the time of standing up after his rukū, there is no harm upon that.’

• This ḥadīth discussed in this class is narrated in Tirmidhī and Dawūd, it is authentic and Imām Al-Albāni has mentioned it in many of his books.
• The Prophet (صلى الله عليه وسلم) led the Ṣaḥābah in prayer one night until a third of the night was over.
• In another night, the Prophet (صلى الله عليه وسلم) led them in Qiyām, standing up a portion of the night until it was over.
• Ṣaḥābah asked the Prophet (صلى الله عليه وسلم), ‘If you were Oh Messenger of Allāh, to complete the ṣalāh for the rest of the night (meaning lead us in prayer for all of the night), we would have followed you.’
• Never did the Prophet (صلى الله عليه وسلم) or the Companions after him, stand up the whole night for prayer.
• In Sūrah Al-Muzzammil (73): 20 Allāh(سبحانه وتعالى) says, “Verily, your Lord knows that you do stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you [till the end of the ayāt].”
• How does the believer obtain the reward for standing up the whole night?
• The Ṣaḥābah wanted to get the reward for standing up the whole night.
• The Prophet (صلى الله عليه وسلم) said, “Whoever stands up with the Imām, the one leading the ṣalāh in the masjid in Jamā’ah, until the Imām is done (finished), then it will be written for him as if he stood up the whole night.”
• This is better than standing up some of the night because we learn from the ḥadīth that this is the way to get the reward for standing up the whole night.
• What happens if a person misses a portion of standing up the night?
• Prophet (صلى الله عليه وسلم) made Qiyām al-Layl in some nights and left it in some other nights.
• When the Prophet (صلى الله عليه وسلم) passed away, the matter of legislation in the religion of Islām came to an end (no more legislation).
• Qiyām al-Layl became a Sunnah. It is a HIGHLY recommended Sunnah for every believer.
• This affair mentioned is for a man, praying behind the Imām. But it different for the person praying in the last third of the night.
• It is known that Allāh(سبحانه وتعالى) descends to the lowest parts of the heavens during the last third of the night, so this is a better time for Qiyām al-Layl.
• Allāh(سبحانه وتعالى) will be asking, “Is there anyone who is supplicating so I can answer him….”
• The Prophet (صلى الله عليه وسلم) said, “Oh people pray in your homes, because the best of the prayer (the optional prayer) is the prayer of the believer in his house, EXCEPT for the obligatory prayer.”
• It is a MUST upon the believer to pray in Jamā’ah Qiyām al-Layl because it became a hallmark of this religion amongst the Muslims.
• It is for the believer to gather between salātul Jamā’ah in Qiyām al-Layl in the masjid AND salātul Qiyām in the last third of the night.
• To be discussed in future classes, In Shā Allāh!The number of raka’āt in salāh Qiyām al-Layl in Ramaḍān and the difference amongst the scholars regarding this.W
• What has been narrated from the ways of Umar ibn Kitāb (رضى الله عنه) as well as the people of Madīnah.
• The ḥadīth of ʿĀʾishah (رضى الله عنها) who said that ‘the Prophet (صلى الله عليه وسلم) would never increase beyond 13 raka’āt, and in another narration 11 raka’āt in the night.’
• The speech of Prophet (صلى الله عليه وسلم) stating the Qiyām al-Layl is 2 by 2.
• The statements and actions of the people of Madīnah and the rest of the Companions and the Muslims after them.

Class 06 - Download / Listen [64:26 mins] | [الدرس السادس - تحميل / استماع [٦٤:٢٦ دقيقة

Points Covered by The Shaykh:

• The matter of count in Ṣalātul Tarawiḥ or the matter of the count of raka’āt in Qiyām al-Layl in the standing of the night.
• There is no clear text that limits the number of raka’āt in the standing of the night.
• The people have differed regarding this issue, because if there was a consensus amongst the scholars of the Sunnah people would not be allowed to differ upon it.
• The perfect Attributes of Allāh (سبحانه وتعالى) and the Wisdom of the affair of Allāh (سبحانه وتعالى).
• The affair of the pre-decree of Allāh (سبحانه وتعالى).
• There is no differing regarding the affair of the resurrection and the judgement in the Hereafter.
• There is no differing amongst the scholars regarding the punishment of the grave and the bounties and blessings of the grave.
• The matters of Sharī’ah, and the matters that are academic (theological).
• The matters of Aqīdah (belief) regarding the Prophet (صلى الله عليه وسلم) seeing his Lord in the trip of the Mirāge.
• The differing regarding the Prophet (صلى الله عليه وسلم) seeing Allāh (سبحانه وتعالى) with his naked eye or seeing Allāh (سبحانه وتعالى) with his heart or not seeing Allāh (سبحانه وتعالى) at all.
• Narration from Ibn Abbas and his father confirming that the Prophet (صلى الله عليه وسلم) saw Allāh (سبحانه وتعالى) with his heart.
• The narration from ʿĀʾishah (رضى الله عنها) the mother of the believers, negated the fact of physical seeing at all by the Prophet of Allāh (سبحانه وتعالى).
• The ayāt in the Qur’ān says that, “No sight of man would ever be able to see Allāh (سبحانه وتعالى) [to the end of this ayāt].”
• The torment (punishment) of the grave falling upon the believer.  Does it fall upon the soul alone, or does it fall upon the body alone, or does it fall upon the body and the soul suffers consequently?
• It is permissible to have difference in opinion amongst the scholars regarding matters of Aqīdah (belief).
• The matters of Fiqh, based upon ijtihād (striving of the scholars of the Sunnah). 
• The matters of ḥadīth that are sahīḥ (authentic) or maybe da’eef (weak).
• The matters regarding statements that are abrogated.
• The matter regarding ṣalāh and going down into sujūd, do the knees touch the ground first or do the hands touch the ground first?
• The matter of reciting Al-Fātiḥah after the Imām in salātul Fajr or Maghrib or ‘Īshā’, when the Imām recites out loud.
• The matter of saying ‘Bismillāhir Raḥmānir Raḥeem before Al-Fātiḥah (and other than that).
• The matter of count in Ṣalātul Tarawiḥ or the matter of the count of raka’āt in Qiyām al-Layl in the standing of the night.  Is it 13 raka’āt, is it 11 raka’āt or is it 23 raka’āt?
• The proofs and evidence regarding the number of raka’āt permissible to perform in Ṣalātul Tarawiḥ.
• The people of Madīnah were the closest to the Prophet (صلى الله عليه وسلم), especially during what is called ‘The Generations of Justice.’ Referred to as the first 3 generations.
• The people of Madīnah used to pray upto 41 raka’āt.
• The narration from Umar and ‘Alī (رضى الله عنهما) that is well documented in the books of the Sunnah.
• The statement from ʿĀʾishah (رضى الله عنها) who said, “The Prophet (صلى الله عليه وسلم) never increased beyond 13 raka’āt in the month of Ramaḍān in Qiyām al-Layl or Ṣalātul Tarawiḥ.”
• The differing of the people regarding the foundation of the action of Prophet (صلى الله عليه وسلم).
• The Prophet (صلى الله عليه وسلم) never commanded the Muslims to do the same exact number after him.
• The Prophet (صلى الله عليه وسلم) never determined the number of raka’āt in Qiyām al-Layl for anybody whatsoever.
• Regarding the action of the Prophet (صلى الله عليه وسلم) and the number of raka’āt in Qiyām al-Layl according to the way of the people of the Sunnah, are of 2 matters:

1. The count.
2. How it was done.

• The Prophet (صلى الله عليه وسلم) said Ṣalātul-Layl is 2 raka’āt at a time, and then finish with 1 raka’āt for Witr (which he did by himself) if you fear that Ṣalātul-Fajr is about to come on you.
• The Ayāh that Allāh (سبحانه وتعالى) is speaking directly to Muḥammad and says, ““Verily, your Lord knows that you do stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you [till the end of the ayāt].” Sūrah Al-Muzzammil (73): 20
• The explanation of the above Sūrah regarding Qiyām al-Layl.
• The ḥadīth that the Prophet (صلى الله عليه وسلم) told the Ṣaḥābi that “Ṣalātul-Layl is 2 x 2” (2 by 2 raka’āt) and he (صلى الله عليه وسلم) never gave him a set limit (a full count of the maximum he could pray in a single night).
• Umar ibn Kitāb (رضى الله عنه) used to command Ubayd to lead the people in Qiyām al-Layl for 11 raka’āt, then later told Ubayd to increase the number to 23 raka’āt.
• The count of raka’āt is open, and all of the opinions regarding this are hasan.
• The impermissibility of one man declaring another man misguided if they differ with each other regarding the issue of the count of raka’āt.
• What Ibn Taymiyyah mentions about what ImāmAḥmadḤanbal (رحمه الله) stated and was firm upon that, meaning ‘ImāmAḥmadḤanbal (رحمه الله) never stopped to a certain count in Ramaḍān regarding the count of raka’āt in tarawiḥ.
• The Prophet (صلى الله عليه وسلم) did a particular count BUT he did not say ‘do exactly the same as I do.’
• The meaning of what the Prophet (صلى الله عليه وسلم) said ‘Pray as you have seen me pray,’ is about HOW to pray, but NOT the count.
• The explanation of the OPTIONAL prayers is being discussed NOT the obligatory prayers.
• The matter of Al-Fiqh in the religion.
• The Prophet (صلى الله عليه وسلم) praying 11 or 13 raka’āt in the night prayer and finish Sūrah al-Baqarah and Sūrah al-Imrān whilst in one single raka’āt in his ṣalāh.
• The reasoning given by Shaykh ul-Islām why the Prophet (صلى الله عليه وسلم) used to pray 13 raka’āt.
• The evidence of the actions of the Ṣaḥābah regarding praying more than 13 raka’āt in the night prayer.
• Umar ibn Kitāb (رضى الله عنه) would not contradict the Messenger (صلى الله عليه وسلم) in anything.
• Ibn Taymiyyah (رحمه الله) mentions all the above in his volumes that are called ‘Al- Fatāwa al-Kubra’
• This matter deals with several affairs:

1. Prophet (صلى الله عليه وسلم) did it but never commanded us to do it exactly as how he did it (meaning the count).
2. Ṣalātul-Layl is 2 x 2” (2 raka’āt at a time).
3. Allāh (سبحانه وتعالى) sent the limit for us, the least amount in the night to prayer and the most amount in the night to stand up in prayer.
4. The people of Makkah would pray 21 raka’āt.

• The matter regarding praying more than 13 raka’āt is not to be told they are upon bid’ah.
• The matter is open regarding ijtihād (striving of the scholars of the Sunnah) therefore, declaring someone is upon innovation is not allowed.
• The Ṣaḥābahs used to differ in matters of Fiqh amongst themselves, furthermore the debates amongst the Ṣaḥābahs are documented, and are as many as the stars in the heavens.
• The Ṣaḥābahs never said to each other that they are upon bid’ah or are upon sin.
• The matter regarding the Muslims who pray a different number of raka’āt and declare others upon bid’ah.  This is a big catastrophe amongst the Muslims.
• Ibn Baz said, “This matter is wide open for the people, whoever prays 11, or 13 or more, it is open.”
• The matter regarding praying the ‘Witr’ behind the īmān in the masjid and returning to your home without having to pray ‘Witr’ again.

Class 07 - Download / Listen [98:37 mins] | [الدرس السابع - تحميل / استماع [٩٨:٣٧ دقيقة

Points Covered by The Shaykh:

• Explanation of the Hadith - The Prophet said, “Whoever stands up in Laylatul-Qadr (the night of power) upon imān and upon belief, expecting the reward only from Allāh (سبحانه وتعالى) then Allāh (سبحانه وتعالى) will forgive all his previous sins.”
• Allāh (سبحانه وتعالى) specified a particular night in the month of Ramaḍān and will forgive the sins on two conditions.

1. Standing up in prayer in Layatul-Qadr and to believe in that status of that blessed night.
2. The servant is expecting the reward only from Allāh (سبحانه وتعالى) while he is believing what Allāh (سبحانه وتعالى) has destined in that night.

• Allāh (سبحانه وتعالى) says in the Qur’ān, “And verily we have revealed it (the Qur’ān) in the night of power.” SūrahAl-Qadr (97): 1
• During the month of Ramaḍān, Allāh (سبحانه وتعالى) revealed the whole Qur’ān.
• What is the meaning of Al-Qadr?  It is the night of appreciation and honour and judgement.  Allāh (سبحانه وتعالى) would in that night weigh the actions of the servant.
• The explanation of ‘The general destiny’ (pre-decree) = Allāh (سبحانه وتعالى) commanded the pen to write what would happen to the day of judgement by the order of Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) destines for some to die, some to live, to provide for the poor, to cure the sick, to give victory to the Muslims upon their enemies.  Whatever Allāh (سبحانه وتعالى) wills will happen.
• Allāh (سبحانه وتعالى) says in SūrahAd-Dukhān (the chapter of the smoke) referring to Laylatul-Qadr, “And we have revealed it, on a blessed night, verily we were warners in it. And every matter of wisdom from Allāh (سبحانه وتعالى) will be then ruled.”
• The explanation of Laylatul-Mubaraka (blessed night) named in this ayāt.  Allāh (سبحانه وتعالى) will send down his angels with all kinds of Mercies, Blessings and Peace.
• Allāh (سبحانه وتعالى) keeps the hearts of the believers’ firm, by sending Angels down to them.
• The Angels are in charge of, by the command of Allāh (سبحانه وتعالى), creating the foetus in the womb and blowing the ruh (soul) into the foetus.
• The Angel Jibrīl coming down upon Prophets and Messengers with the revelation.
• There are Angels in charge of the rain.
• During the night of power, the Angels would descend in a manner that only deals with the Mercy of Allāh (سبحانه وتعالى).
• During the night of power, the Angels would NOT descend with the anger or torment of Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) said, in the Qur’ān “And had We appointed him an angel, We indeed would have made him a man, and We would have certainly caused them confusion in a manner which they have already covered with confusion (i.e. the Message of Prophet Muḥammad صلى الله عليه وسلم)” Sūrah al-An’ām (6): 9.
• Allāh (سبحانه وتعالى) said, in the Qur’ān “We send not the angels down except with the truth (i.e. for torment), and in that case, they (the disbelievers) would have no respite!” Sūrah al-Hijr (15): 8.
• The explanation by the Shaykh of the above ayāt.
• Even if mankind tried to act upon the angels in worship, we would not be able to imitate the angels in the worship.
• The Messenger (صلى الله عليه وسلم) was sent as a role model and as an example to his followers.
• The human being cannot do as the Angels do.
• There are angels that come down to be in charge of earthquakes, volcanoes and others that people take as or refer to natural phenomena (natural disaster).
• Allāh (سبحانه وتعالى) is in charge of the universal dominion, the legislated affairs.  He is the judge amongst those who disagree amongst each other.
• The meaning of Laylatul-Qadr (the night of power) is the honour and status Allāh (سبحانه وتعالى) has specified that night with.
• Allāh (سبحانه وتعالى) clarifies the greatness of Himself.
• “For we have revealed it…[to the end of the ayāt].” Allāh (سبحانه وتعالى) is referring to the Qur’ān, it was not mentioned in this case.
• The Qur’ān must be glorified.  The Qur’ān has a high status.
• The explanation of the ayāt, “We have revealed it oh Muhammad on the night of power, verily we have sent this Qur’ān down in the night of decree (the night of power).”
• What is meant of descending? It does not mean of physical place.
• The Qur’ān is revealed from somewhere that is high.  The highness refers to the heavens above.  “And we have revealed from the heavens the blessed rain. And we have revealed the iron, in it is great strength.”
• Sūrah al-An’ām “We have revealed to them from all of the beast, 8 pairs.”
• The explanation of Sūrah al-Qadr.  The Qur’ān was revealed from somewhere higher than the creation.  It has been revealed from Allāh (سبحانه وتعالى).
• It is a speech, but it was never tied to the heavens and not related to the mountain or even the throne of Allāh (سبحانه وتعالى). BUT to the speech of Allāh (سبحانه وتعالى).
• The matter regarding ‘speech’ not being a separate entity.  Speech must belong to somebody.
• If we say the speech does not belong to anybody, then we fall into the mistake of making the claim that the speech is created.
• These are proofs based upon intellect.
• Allāh (سبحانه وتعالى) has revealed this with His knowledge.
• Allāh (سبحانه وتعالى) testifies that what He revealed to Muḥammad (صلى الله عليه وسلم)
• The knowledge is only from Allāh (سبحانه وتعالى).
• The Prophet ʿIsa(عليه السلام) said (in the Qur’ān) what Allāh said about him, “Oh Allāh you know what is in my nafs, and I do not know what is in your nafs.”
• Allāh spoke with what He wrote previously in the preserved tablet.
• “If the people of polytheism, ask you Oh Muḥammad for protection then give him that protection until he hears the speech of Allāh.”  This is proof that the Qur’ān is the speech of Allāh (سبحانه وتعالى).
• The explanation of the ḥadīth concerning the last 3^rd of the night.
• Allāh (سبحانه وتعالى) is able to speak, just as He is able to bring someone to life or death, to show His happiness or His joy, without being part of His creation or leaving part of His throne.
• The human intellect can never learn how Allāh (سبحانه وتعالى) is Himself.
• We can never learn how are the perfect attributes or actions of Allāh (سبحانه وتعالى).
• It is not for us to ask how Allāh (سبحانه وتعالى) speaks, but we know Allāh (سبحانه وتعالى) hears all of the creation all together all at the same.
• We cannot ask how Allāh (سبحانه وتعالى) will speak to all the creation on the day of judgement at the same time.
• The answer from Alī (رضى الله عنه) who was asked ‘How could Allāh judge all mankind at the same time.?’  Alī (رضى الله عنه) replied, “The one that provides for them all at the same time, is the One Who is able to judge them all at the same time.”
• Explanation of the ayāh in the Qur’ān where Allāh (سبحانه وتعالى) says, “And verily Allāh (سبحانه وتعالى) testifies to you O Muḥammad that He has revealed it (the Qur’ān) with His knowledge.”
• Speech is from the knowledge of Allāh (سبحانه وتعالى) and NOT created.
• Beneficial point – the origin of the speech of Allāh (سبحانه وتعالى) comes from the knowledge of Allāh (سبحانه وتعالى).  The knowledge of Allāh (سبحانه وتعالى) comes from the Will of Allāh (سبحانه وتعالى).
• The proof is in the ayāt, Allāh (سبحانه وتعالى) says, “And verily His commands (if He wants anything to happen), be and it will be.”
• The matter regarding Allāh (سبحانه وتعالى) keeping knowledge to Himself.
• The Qur’ān was revealed all at one time from Allāh (سبحانه وتعالى).  It was written in His preserved tablet.
• Part of the Qur’ān was revealed earlier before the time of the Muslims, in the papers (holy books) of previous generations.
• Jibrīl would hear from Allāh (سبحانه وتعالى) and take it to Muḥammad (صلى الله عليه وسلم).
• Explanation of how the Qur’ān was revealed twice.
• Allāh (سبحانه وتعالى) said in the Qur’ān, ‘And those who have disbelieved said: “Why is not the Qur’ānrevealed to him all at once?”  Thus (it is sent down in parts), that We may strengthen your heart thereby.  And We have revealed it to you gradually, in stages. It was revealed to the Prophet (صلى الله عليه وسلم) in 23 years.’  Sūrahal-Furqān (25): ayat 32.
• The matter regarding Allāh (سبحانه وتعالى) speaking of the Qur’ān to the Arch Angel Jibrīl and then Jibrīl would relay what Allāh (سبحانه وتعالى) had spoken with him, to the rest of the angels.
• The matter regarding the angels Allāh (سبحانه وتعالى) has put on this earth for specific reasons.
• The explanation of the ayāt, “And verily We have revealed it on the night of decree.”  This is meaning once a year, every year.
• The explanation of “And what will you make you know of the night of decree (the night of power).”
• The night of power is better than a thousand month. Layatul-Qadr is greater than a whole thousand month.
• This is a particular blessing from Allāh (سبحانه وتعالى) that CAN NEVER be found in any other night in the year.
• The shaytān will not have any leeway with the believers, it is a night of peace, its morning sun will come out bright and white without any darkness around it.
• The Jinn will not have any leeway with the believers and there will not be any lightning.
• How the Prophet (صلى الله عليه وسلم) would be with his family when he came to the last 10 days of the month of Ramaḍān.
• The matter regarding which night is Layatul-Qadr.
• The explanation of the ḥadīth regarding the 27^th night when the Prophet (صلى الله عليه وسلم) was given the night of decree, and when he tried to come out to tell the believers, he found 2 people arguing about it so, Allāh (سبحانه وتعالى) made the Prophet forget at that time, what he wanted to say.
• Argument and disagreement between the believers would lead to weakness in any benefit of someone seeking knowledge.
• The matter regarding the youth to strive and not argue with the scholars as this would erase the benefit from the knowledge.
• The explanation of the ḥadīth regarding 2 of the Ṣaḥābahs arguing about the night of degree.
• If the believer was to know the exact night of decree, then the believer would fall into laziness the rest of the month of Ramaḍān.
• An explanation of what the Prophet (صلى الله عليه وسلم) used to do with his family during the last 10 days of Ramaḍān.
• An explanation of what is Laylatul-Qadr and what does it mean for the believer.
• How the Prophet (صلى الله عليه وسلم) studied the Qur’ān
• The explanation of the ḥadīth reported by ʿĀʾishah (رضى الله عنها) of the du’āshould Allāh (سبحانه وتعالى) give you the success to reach Laylatul-Qadr.
• The explanation of one of the names of Allāh (سبحانه وتعالى) العفو  = Al Afuw  ‘The Forgiving.’
• The believers should seek salvation in this world and the Hereafter.
• The Prophet (صلى الله عليه وسلم) used to make Itikaaf by seeking isolation with Allāh (سبحانه وتعالى), seeking the comfort and tranquility with Allāh (سبحانه وتعالى) the almighty. Looking for the joy of being closer to Allāh (سبحانه وتعالى), and not the closeness of the human.
• The matter regarding the women (the mothers of the believers) making itikaaf in the masjid after the death of the prophet.
• The Prophet (صلى الله عليه وسلم) was the most generous, but more generous in the month of Ramaḍān.
• The description of the angels and how they increased by the permission of Allāh (سبحانه وتعالى).
• The matter regarding what the angels were created from.
• An explanation of the ḥadīth where the Prophet (صلى الله عليه وسلم) said, “I was permitted by Allāh (سبحانه وتعالى) to describe to you one of the angels carrying the throne of Allāh (سبحانه وتعالى).  The lower lobe of his ear and his shoulder is as far as the distance between the heavens and the earth.”
• The number of angels descending upon the earth during the night of decree are as many as the pebbles on the earth.
• An explanation of the ‘specific’ and the ‘general’.  Ruh = is referring to specific (Jibrīl) and general (all the other angels).
• Whoever is an enemy to Allāh (سبحانه وتعالى) and his messengers and Jibril and Mikael.
• Jibrīl was given the charge of taking down the revelation.  Jibrīl is in charge of the earthquakes.
• The Jews hate Jibrīl.  Mikail was given the charge of the agriculture and plant life on this earth.  These 2 angels were given superiority of the other angels.
• On the night of al-Qadr, Jibrīl would come down and all the angels would come down with him.
• An explanation regarding the narration, “The angels would not leave a single believer, except that they would shake his/her hand.  The angels would be observing teardrops coming out of the eyes of the believers and give you the salaam from Allāh (سبحانه وتعالى).”
• The angels are happy for the believers for what Allāh (سبحانه وتعالى) has blessed them with on that night.
• The angels descend upon the circles of knowledge.  When the angels hear the Qur’ān recited by a believer, they call one another to listen to that believer recite.
• An important note here! – Jibrīl (عليه السلام) was the ONLY angel allowed to hear the Qur’ān directly from Allāh (سبحانه وتعالى) and recite back to Muḥammad (صلى الله عليه وسلم).
• The other angels were only able to hear the Qur’ān.  They feel great joy when they hear the believer recite the Qur’ān.
• Rush! Dear believers to a Paradise as wide as the heavens and the earth combined.

Class 08 - Download / Listen [70:00 mins] | [الدرس الثامن - تحميل / استماع [٧٠:٠٠ دقيقة

Points Covered by The Shaykh:

• Allāh (سبحانه وتعالى) legislated fasting for the sake of obtaining taqwā.
• What is the meaning of taqwā? Definition from one of the Khalifah.
• To have fear from Allāh (سبحانه وتعالى) and to act upon the revelation. Meaning act upon what was revealed upon Muḥammad (صلى الله عليه وسلم).
• Also, to be contend with little bit of this life of ours.
• To be prepared for the day that you depart from the life of this world.
• An explanation of the meaning of al-taqwā by the Shaykh which includes all the meanings of īmān.
• As Allāh (سبحانه وتعالى) said in the ayāt, “And it is not to be upon birr, to turn your faces towards the East or the West, but the birr (or taqwā) is to turn your faces towards Masjid Al-Haram.”
• Taqwā is to be warned from the wrath and the anger of Allāh (سبحانه وتعالى).
• To be fully aware of the punishment of Allāh (سبحانه وتعالى).
• To be afraid of falling into what Allāh (سبحانه وتعالى) had prohibited.
• A general meaning of taqwā refers to worshipping Allāh (سبحانه وتعالى) as if you see Him, and if you are not able to see him then you are upon full knowledge that Allāh (سبحانه وتعالى) can you.
• The explanation of the ayāt, “Verily those of you who were truthful and those of you who are upon taqwā (or from amongst the muttaqūn).”
• The matter regarding how to be from those who fulfil their promises. Meaning to act upon whatever you have promised.
• The matter of taqwā being a comprehensive word. From a collection of commands from Allāh (سبحانه وتعالى). Commands from the foundation of the religion and īmān. The branches of the religion, and the branches of īmān.
• The explanation of the ayāt, “Verily those who are close to Allāh (سبحانه وتعالى), there is no fear upon them, and they should never be sad.”
• The explanation of taqwā with a specific meaning and with a general meaning.
• What is the meaning of taqwā when mentioned with īmān?
• What is the meaning of taqwā with the definition of īmān?
• Taqwā starts with the knowledge and the action of the heart before anything else BUT will always end with the action of the limbs.
• The definition of al- taqwā from the scholars.
• The matter regarding fasting and its purpose as told by Allāh (سبحانه وتعالى) also the reason and wisdom behind the fasting.
• Allāh (سبحانه وتعالى) mentions in the Qur’ān regarding fasting, “O you who believe it was written upon you as-siyam (fasting) just as it was written upon those who were before you, so you may obtain, or gain taqwā.”
• The ultimate goal is to be upon taqwā and to be upon complete taqwā.
• The matter regarding us as human beings being upon complete taqwā as Allāh (سبحانه وتعالى) commanded us to be upon.
• The matter regarding the specific taqwā associated with the Prophets and Messengers. Those who have been chosen from mankind to convey the message of Allāh (سبحانه وتعالى).
• The matter regarding the levels and degrees of taqwā, which differ from one human being to another.
• The matter regarding completing or not completing the fundamentals of Sharī’ah and īmān and the religion of Allāh (سبحانه وتعالى) altogether.
• An explanation of having OR not having taqwā whilst fasting.
• Mention of the ḥadīth from the Prophet (صلى الله عليه وسلم), “As-siyam is a protection.”
• Explanation of the meaning of the above mentioned ḥadīth.
• The ḥadīth mentioned in Sahīḥ and Bukhārī(and this has been deemed marfoo’) narrated by Abū Hurayrah (رضى الله عنه)that the Prophet (صلى الله عليه وسلم) said, “Whoever does not leave off false testimony and acting upon false testimony, then there is no need for him to leave off his food and drink.” Meaning there is no need for him to be fasting.
• The clarification of the above mentioned ḥadīth.
• The matter regarding the blessings of Allāh (سبحانه وتعالى) upon the scholars who gave us the books of ḥadīth.
• The point of noting that Imām Bukhārī goes hand in hand when mentioning of the Qur’ān (the book of Allāh), and the sunnah of Muḥammad (صلى الله عليه وسلم), till our present day and time.
• The definition and explanation of what false testimony means.
• The warning from the scholars regarding the people of bid’ah (innovations).
• The matter regarding false testimony and its evil consequences.
• The ḥadīth of the Prophet (صلى الله عليه وسلم) in which it was mentioned that the Prophet was sitting but leaning on his side, and he asked the companion, “Shall I tell you of the biggest of the major sins?” So, the companions said, ‘O Messenger yes, O Messenger of Allāh.’ Then the Prophet (صلى الله عليه وسلم) started saying them one by one. “To fall into polytheism, to have shirk over Allāh (سبحانه وتعالى), to disobey one’s parents…” The Prophet (صلى الله عليه وسلم) stood up from the leaning position and mentioned twice “Woe to the false testimony.” The companion said that the Prophet (صلى الله عليه وسلم) kept repeating that statement until they wished that the Prophet (صلى الله عليه وسلم) would stop saying it anymore.
• The matter regarding false testimony and falling into the hellfire by just a word.
• Allāh (سبحانه وتعالى) will hold him/her accountable for what he/she said.
• BE AWARE! PAY ATTENTION! To the words that you say and its consequences.
• The case regarding those who are trying to destroy the Muslims day and night.
• The evil doers have so many ways and means and have so many branches all over the face of this earth.
• BE CAREFUL! One word by which a man or a woman may end up in the hellfire for 70 years or may keep falling in the hellfire for 70 years.
• So, what of the person saying ‘speech’ and writing books and giving out all kinds of audios and writings to misguide the people? Or make up stories and tales to turn the people away from the truth? With their main intent for people to fall into polytheism, to associate partners with Allāh (سبحانه وتعالى).
• What of the person who is declaring war upon Allāh (سبحانه وتعالى) and His Messenger? These people mentioned are deserving of nothing but the hellfire.
• The matter regarding the one who takes other people’s rights for trying to destroy or trying to corrupt the beliefs of the people, by swearing falsely upon Allāh (سبحانه وتعالى), OR by swearing that Allāh (سبحانه وتعالى) is witness upon him.
• The person saying a statement on purpose and saying ‘Allāh is my witness.’ Which is a lie upon Allāh (سبحانه وتعالى). This is swearing upon Allāh (سبحانه وتعالى) by lying upon Allāh (سبحانه وتعالى)
• The Messenger (صلى الله عليه وسلم) said, “Whoever stole the right of a Muslim with swearing on this, then Allāh (سبحانه وتعالى) had made it an obligation upon him/her to enter into the hellfire and made it prohibited upon them to be in The Paradise.”
• The matter regarding the man that stole other people’s rights by swearing upon Allāh (سبحانه وتعالى).
• The matter regarding those that have only hatred for the believers.
• The matter regarding the description of false testimony is amazing, because acting upon that false testimony deals with the nafs, and what the nafs desires.
• The explanation of when someone tries to show something that is not true to gain status amongst the people.
• The Prophet (صلى الله عليه وسلم) mentions the status of a person wearing two garments.
• The Prophet (صلى الله عليه وسلم) says, “At the end of the times, there would be people whose body’s will be like human beings, but their hearts will be like the hearts of the devils.”
• The matter regarding backbiting. Allāh (سبحانه وتعالى) is holding us accountable and telling us as mentioned by the scholars that it might nullify our fasting.
• Allāh (سبحانه وتعالى) mentions in the ayāt, “Whoever does a righteous deed is only for himself, and whoever falls into an evil deed, so it is upon himself/herself.”
• The consensus of the scholars regarding the opinion in the matter regarding whoever falls into a crime, or something evil, or something prohibited, or falls into a lie, will not destroy their fasting altogether, but he / she will lose out on some of the reward of that fasting.

Class 09 - Download / Listen [79:22 mins] | [الدرس التاسع - تحميل / استماع [٧٩:٢٢ دقيقة

Points Covered by The Shaykh:

• Allāh (سبحانه وتعالى) legislated fasting for the sake of obtaining taqwā.
• What is the meaning of taqwā? Definition from one of the Khalifah.
• To have fear from Allāh (سبحانه وتعالى) and to act upon the revelation. Meaning act upon what was revealed upon Muḥammad (صلى الله عليه وسلم).
• Also, to be contend with little bit of this life of ours.
• To be prepared for the day that you depart from the life of this world.
• An explanation of the meaning of al-taqwā by the Shaykh which includes all the meanings of īmān.
• As Allāh (سبحانه وتعالى) said in the ayāt, “And it is not to be upon birr, to turn your faces towards the East or the West, but the birr (or taqwā) is to turn your faces towards Masjid Al-Haram.”
• Taqwā is to be warned from the wrath and the anger of Allāh (سبحانه وتعالى).
• To be fully aware of the punishment of Allāh (سبحانه وتعالى).
• To be afraid of falling into what Allāh (سبحانه وتعالى) had prohibited.
• A general meaning of taqwā refers to worshipping Allāh (سبحانه وتعالى) as if you see Him, and if you are not able to see him then you are upon full knowledge that Allāh (سبحانه وتعالى) can you.
• The explanation of the ayāt, “Verily those of you who were truthful and those of you who are upon taqwā (or from amongst the muttaqūn).”
• The matter regarding how to be from those who fulfil their promises. Meaning to act upon whatever you have promised.
• The matter of taqwā being a comprehensive word. From a collection of commands from Allāh (سبحانه وتعالى). Commands from the foundation of the religion and īmān. The branches of the religion, and the branches of īmān.
• The explanation of the ayāt, “Verily those who are close to Allāh (سبحانه وتعالى), there is no fear upon them, and they should never be sad.”
• The explanation of taqwā with a specific meaning and with a general meaning.
• What is the meaning of taqwā when mentioned with īmān?
• What is the meaning of taqwā with the definition of īmān?
• Taqwā starts with the knowledge and the action of the heart before anything else BUT will always end with the action of the limbs.
• The definition of al- taqwā from the scholars.
• The matter regarding fasting and its purpose as told by Allāh (سبحانه وتعالى) also the reason and wisdom behind the fasting.
• Allāh (سبحانه وتعالى) mentions in the Qur’ān regarding fasting, “O you who believe it was written upon you as-siyam (fasting) just as it was written upon those who were before you, so you may obtain, or gain taqwā.”
• The ultimate goal is to be upon taqwā and to be upon complete taqwā.
• The matter regarding us as human beings being upon complete taqwā as Allāh (سبحانه وتعالى) commanded us to be upon.
• The matter regarding the specific taqwā associated with the Prophets and Messengers. Those who have been chosen from mankind to convey the message of Allāh (سبحانه وتعالى).
• The matter regarding the levels and degrees of taqwā, which differ from one human being to another.
• The matter regarding completing or not completing the fundamentals of Sharī’ah and īmān and the religion of Allāh (سبحانه وتعالى) altogether.
• An explanation of having OR not having taqwā whilst fasting.
• Mention of the ḥadīth from the Prophet (صلى الله عليه وسلم), “As-siyam is a protection.”
• Explanation of the meaning of the above mentioned ḥadīth.
• The ḥadīth mentioned in Sahīḥ and Bukhārī(and this has been deemed marfoo’) narrated by Abū Hurayrah (رضى الله عنه)that the Prophet (صلى الله عليه وسلم) said, “Whoever does not leave off false testimony and acting upon false testimony, then there is no need for him to leave off his food and drink.” Meaning there is no need for him to be fasting.
• The clarification of the above mentioned ḥadīth.
• The matter regarding the blessings of Allāh (سبحانه وتعالى) upon the scholars who gave us the books of ḥadīth.
• The point of noting that Imām Bukhārī goes hand in hand when mentioning of the Qur’ān (the book of Allāh), and the sunnah of Muḥammad (صلى الله عليه وسلم), till our present day and time.
• The definition and explanation of what false testimony means.
• The warning from the scholars regarding the people of bid’ah (innovations).
• The matter regarding false testimony and its evil consequences.
• The ḥadīth of the Prophet (صلى الله عليه وسلم) in which it was mentioned that the Prophet was sitting but leaning on his side, and he asked the companion, “Shall I tell you of the biggest of the major sins?” So, the companions said, ‘O Messenger yes, O Messenger of Allāh.’ Then the Prophet (صلى الله عليه وسلم) started saying them one by one. “To fall into polytheism, to have shirk over Allāh (سبحانه وتعالى), to disobey one’s parents…” The Prophet (صلى الله عليه وسلم) stood up from the leaning position and mentioned twice “Woe to the false testimony.” The companion said that the Prophet (صلى الله عليه وسلم) kept repeating that statement until they wished that the Prophet (صلى الله عليه وسلم) would stop saying it anymore.
• The matter regarding false testimony and falling into the hellfire by just a word.
• Allāh (سبحانه وتعالى) will hold him/her accountable for what he/she said.
• BE AWARE! PAY ATTENTION! To the words that you say and its consequences.
• The case regarding those who are trying to destroy the Muslims day and night.
• The evil doers have so many ways and means and have so many branches all over the face of this earth.
• BE CAREFUL! One word by which a man or a woman may end up in the hellfire for 70 years or may keep falling in the hellfire for 70 years.
• So, what of the person saying ‘speech’ and writing books and giving out all kinds of audios and writings to misguide the people? Or make up stories and tales to turn the people away from the truth? With their main intent for people to fall into polytheism, to associate partners with Allāh (سبحانه وتعالى).
• What of the person who is declaring war upon Allāh (سبحانه وتعالى) and His Messenger? These people mentioned are deserving of nothing but the hellfire.
• The matter regarding the one who takes other people’s rights for trying to destroy or trying to corrupt the beliefs of the people, by swearing falsely upon Allāh (سبحانه وتعالى), OR by swearing that Allāh (سبحانه وتعالى) is witness upon him.
• The person saying a statement on purpose and saying ‘Allāh is my witness.’ Which is a lie upon Allāh (سبحانه وتعالى). This is swearing upon Allāh (سبحانه وتعالى) by lying upon Allāh (سبحانه وتعالى)
• The Messenger (صلى الله عليه وسلم) said, “Whoever stole the right of a Muslim with swearing on this, then Allāh (سبحانه وتعالى) had made it an obligation upon him/her to enter into the hellfire and made it prohibited upon them to be in The Paradise.”
• The matter regarding the man that stole other people’s rights by swearing upon Allāh (سبحانه وتعالى).
• The matter regarding those that have only hatred for the believers.
• The matter regarding the description of false testimony is amazing, because acting upon that false testimony deals with the nafs, and what the nafs desires.
• The explanation of when someone tries to show something that is not true to gain status amongst the people.
• The Prophet (صلى الله عليه وسلم) mentions the status of a person wearing two garments.
• The Prophet (صلى الله عليه وسلم) says, “At the end of the times, there would be people whose body’s will be like human beings, but their hearts will be like the hearts of the devils.”
• The matter regarding backbiting. Allāh (سبحانه وتعالى) is holding us accountable and telling us as mentioned by the scholars that it might nullify our fasting.
• Allāh (سبحانه وتعالى) mentions in the ayāt, “Whoever does a righteous deed is only for himself, and whoever falls into an evil deed, so it is upon himself/herself.”
• The consensus of the scholars regarding the opinion in the matter regarding whoever falls into a crime, or something evil, or something prohibited, or falls into a lie, will not destroy their fasting altogether, but he / she will lose out on some of the reward of that fasting.

Class 10 - Download / Listen [131:47 mins] | [الدرس العاشر - تحميل / استماع [١٣١:٤٧ دقيقة

Points Covered by The Shaykh:

• Allāh (سبحانه وتعالى) revealed in the middle of the verses of the fasting a verse, that encourages the believer to be upon supplication.
• The explanation and the reason for the revelation of the ayāt “And if My servant is asking about me, O Muḥammad tell them I am close.  I will answer the supplication of those who are calling upon me, if they call upon me, and they must believe in me so they may become righteous.”
• ATTENTION! Allāh (سبحانه وتعالى) is close or near in His Highness.  At the same time Allāh (سبحانه وتعالى) is high in His Nearness to His servants.
• Allāh (سبحانه وتعالى) is able to hear all the creation at the same time.
• The matter regarding the knowledge of Allāh (سبحانه وتعالى) deals with what happened in the past, and what is happening in the present, and if it ever happens Allāh (سبحانه وتعالى) knows how it will happen in the future.
• The explanation of the ayāt which Allāh (سبحانه وتعالى) told us in the Qur’ān in Sūrah Al-Mujādilah, “And Allāh heard the statement of the woman that came arguing with you regarding her husband.” [till the end of the ayāt].
• The matter regarding the Hearing of Allāh is different from the knowledge of Allāh (سبحانه وتعالى).
• The matter regarding the Companions asking the Prophet (صلى الله عليه وسلم) “Is our Lord close so that we can whisper to him, or is he far so we can call upon him?”  and the response from the Prophet (صلى الله عليه وسلم) to the Companions.
• The matter regarding the connection of fasting to al-du’ā (the supplication).
• The explanation of the ḥadīth in which the Prophet (صلى الله عليه وسلم) said, “Verily for the fasting believer when he breaks his fast (at the time of breaking his fast), there is an answered supplication.”
• The explanation regarding the nearness of Allāh (سبحانه وتعالى).
• The matter regarding the knowledge of Allāh:
  • General knowledge that deals with all the creation.
  • Specific knowledge to those who He loves (سبحانه وتعالى).
• The matters regarding the closeness / nearness of Allāh (سبحانه وتعالى) being not the same as the descending of Allāh (سبحانه وتعالى).
• A detailed explanation of the Ḥadīth al-Qudsī that Allāh (سبحانه وتعالى) spoke on the tongue of His Prophet (صلى الله عليه وسلم) in which Allāh said, “And whoever came to me walking, I will come to him in a faster pace of walking.”  This is a category of nearness to Allāh (سبحانه وتعالى).
• Whoever rushes to Allāh (سبحانه وتعالى) in obedience, Allāh (سبحانه وتعالى) will rush to reward him/her.
• Explanation of the ḥadīth of theProphet (صلى الله عليه وسلم) who said, “Not a servant calls with a supplication except that Allāh will give him one of three, either:
  • (1)  Allāh will hasten the answer of that supplication for that servant in this life (while he is alive)
  • (2) Or will replace his supplication with something better for the servant in this life (while he is alive)
  • (3) Or will postpone (delay) the answer of that supplication for His servant in the hereafter.”
• The matter regarding the nearness of Allāh (سبحانه وتعالى) for those who are making prostration to Allāh (سبحانه وتعالى).
• The explanation of the ayāh in Sūrah Al-‘Alaq (96): 9 – 19.
• The Prophet (صلى الله عليه وسلم) said regarding du’ā, “Say as much du’ā (supplication) while you are in sujūd (prostration).”
• When the believer falls into sujūd, the heart of the believer rises to the heavens.  Allāh (سبحانه وتعالى) will be closer to your heart just as your heart is seeking closeness to Allāh (سبحانه وتعالى).
• The matter of supplication is VERY IMPORTANT.
• The mention of the ḥadīth where the Prophet (صلى الله عليه وسلم) said, “There is nothing more honourable upon Allāh than the supplication.”
• There is nothing more beloved to Allāh than the du’ā of His servant.
• The believer can never ever stay away from making du’ā.  We must be upon supplication ALL the time.
• The Prophet (صلى الله عليه وسلم) taught it himself to Ibn Abbas (May Allāh be pleased with him and his father), and told him “If you ask, ask only Allāh (سبحانه وتعالى).
• The matter regarding ʿĀʾishah (رضى الله عنها) asking the Prophet (صلى الله عليه وسلم) about the Ṣaḥābi who was known for being good to his relations, feeding the poor and the destitute and known for all kinds of good righteous actions.
• The mention and meaning of the ḥadīth whereby the Prophet (صلى الله عليه وسلم) said, “Verily the du’ā will benefit in regards to what has been revealed.  But will also benefit what has not been destined, yet, and verily du’ā and calamities will fight with one another in the heavens, before they come down upon the servant, so which one of them is stronger will overwhelm the other.”
• ATTENTION! Umar ibn Kitāb (رضى الله عنه) said, “We run from the pre-decree of Allāh, to the pre-decree of Allāh.”
• Du’ā (supplication) pushes calamity away from the servant.
• The explanation of what is meant by ‘du’ā (supplication) may change the pre-decree of Allāh (سبحانه وتعالى) within the pre-decree of Allāh (سبحانه وتعالى).’
• The matter regarding the du’ā (supplication) of the believer not being answered.
• The meaning of the ḥadīth regarding the Prophet (صلى الله عليه وسلم) who told us, “Nothing pushes away the pre-degree of Allāh, except the supplication.” And “Nothing will increase in the life of a believer except al-birr (piety).” [Piety here meaning connecting the ties of the womb, being good to your blood relations].
• The matter regarding what is written within the Preserved Tablet on the length of a believer’s life span.
• Whatever is in the Preserved Tablet is firm and never changes BUT whatever is in the records of the angels may change.
• Prophet (صلى الله عليه وسلم) FORBADE us to supplicate against our OWN children.  In a ḥadīth he (صلى الله عليه وسلم) said, “Do not ever make du’ā against your own children EXCEPT with good.”
• From the superiority of du’ā (supplication), it has so much that cannot be counted and cannot be comprehended.
• NO MAN can figure out all the benefits of du’ā (supplication).
• Mention of the words of the Prophet (صلى الله عليه وسلم) to Mu’ādh (رضى الله عنه) (before he was sent to Yemen), “Beware of the supplication of the oppressed because it will rise to the heavens.” In another narration the Prophet (صلى الله عليه وسلم) said to Mu’ādh (رضى الله عنه), “The supplication of the oppressed has NOTHING between it and Allāh (سبحانه وتعالى).” Meaning there is no barrier between it and Allāh.
• Ḥadīth al-Qudsī that Allāh (سبحانه وتعالى) said, “By My honour and My Power, I will aid you with support and victory, even after a while.”
• The meaning of the supplication of Prophet Nūh.
• The supplications of the Prophets and Messengers:
  • Nūh (Noah)
  • Yūnus (Jonah)
  • Ayyub (Job)
  • Mūsa (Moses)
• The explanation of the person dying and making du’ā, similarly to the one who is being oppressed.
• DO NOT take the affairs of those being oppressed lightly.  Allāh (سبحانه وتعالى) answers their du’ā if He loves them AND if He does not love them.
• The explanation of the du’ā made from the disbelievers who are being oppressed.
• The explanation of the ayāt where Allāh (سبحانه وتعالى) says about the disbelievers, “And when harm comes to you in the oceans, then whoever you are calling upon will be lost by you, except Him.” [paraphrase of the ayāt]
• From amongst the consensus of the scholars of the Sunnah, it was said, “The supplication of the oppressed will ALWAYS be answered by Allāh (سبحانه وتعالى), even if he was a disbeliever.”
• The supplication made by the Prophet (صلى الله عليه وسلم) to Allāh (سبحانه وتعالى) for the disbelievers.  NOTE HERE! This was a permissible form of supplication.
• The heart of the believer does not wish but for the guidance for everybody (including the disbelievers).
• Meaning and explanation of the ayāt that Allāh (سبحانه وتعالى) told us in the Qu’rān, “And to Allāh belongs all the masājid, all the places of worship, so do not ever call anybody along with Allāh.”
• Important note! It is not permissible to say, ‘by the status of Muḥammad.’ It is not permissible for a Muslim to say ‘Yaa Muḥammad or ‘O Muḥammad.’  Allāh (سبحانه وتعالى) told us in the Qu’rān “And there is nothing upon the Messenger except to tell us the message, no more than that.”
• It is NOT for the believer to rush the answer to their supplication from Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) is in charge of every soul and will reward that soul according to what that soul earned.
• Allāh (سبحانه وتعالى) is in charge of the heavens and the earth and everything between them.
• The meaning of what Allāh (سبحانه وتعالى) tells us in the Qu’rān “When the Messengers gave up hope, and thought that they were belied upon, and We saved whoever We Willed.”
• The Messengers and Prophets were always consistent and persistent in making supplication.
• Explanation of the ḥadīth from the Prophet (صلى الله عليه وسلم) who said, “Your Lord is amazed from the nearness of His servants.”
• Allāh (سبحانه وتعالى) says in the Qu’rān, “Verily with hardship comes ease.”  In another ayah “Allāh (سبحانه وتعالى) will make after the hardship ease.”
• DO NOT ever make du’ā for some sin or to cut the ties of the womb or any kind of evil.
• ALWAYS pick the best of du’ā (supplication).
• ALWAYS seek the ways and means for your supplication to be answered.
• DO NOT be heedless (thinking about other affairs) when you are talking to your Lord.
• Explanation of the Ḥadīth al-Qudsī that Allāh (سبحانه وتعالى) spoke on the tongue of His Prophet (صلى الله عليه وسلم) in which Allāh said, “I am with the assumption of my servant of Me.”
• Allāh (سبحانه وتعالى) loves the believers and rewards the righteous.  He answers the servants in 3 different ways.
• It is impermissible to be oppressive in your supplication.
• Allāh (سبحانه وتعالى) says in the Qu’rān “Call upon your Lord with humility and in hiding.  Verily your Lord does not love the oppressors.”
• The conditions for du’ā are many.  But as a servant of Allāh (سبحانه وتعالى) it is a must upon you to act upon the conditions in ways and means.
• Explanation of the ḥadīth“When my servant raises his hands, Allāh (سبحانه وتعالى) is Shy to return his hands empty handed.”

Class 11 - Download / Listen [90:53 mins] | [الدرس الحادي عشر - تحميل / استماع [٩٠:٥٣ دقيقة

Points Covered by The Shaykh:

• The matter regarding the chapter in du’ā (supplication).
• A detailed explanation regarding your du’ā to Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) said in the Qur’ān “O call upon Me O believers I will answer you.”
• The meaning of the ayāt “Verily those who have pride, and they feel they are better or higher than this, worshiping Allāh (سبحانه وتعالى). They will enter Jahannam and will be losers.”
• DO NOT call upon anyone but Allāh (سبحانه وتعالى).
• The matter regarding ʿĀʾishah (رضى الله عنها) asking the Prophet (صلى الله عليه وسلم) about the Ṣaḥābi who during the time of his belief was known to be generous to his guests and connecting the ties of the womb, for being good to his relations, feeding the poor and the destitute. With all these good righteous actions as a disbelieving man, “Would it have benefit him in any shape or form?” The Prophet (صلى الله عليه وسلم) replied, “No because that man never said one day “My Lord forgive me my sins on the day of judgement.’”
• Objective – the closest of the people to Allāh (سبحانه وتعالى) are the Prophets and the Messengers, because when they make du’ā to Allāh (سبحانه وتعالى) they humble themselves, they humiliate themselves and be full of brokenness for Allāh (سبحانه وتعالى). Shaykh Alī al-Wasīfī (حفظه الله) says “This a great point to take into consideration.”
• Look at the Prophets Sulayman (Solomon) and Ibrahīm (Abraham) made du’ā “My Lord give me power in this earth and make me from those who are righteous.” This du’āshows the level of humility that the Prophets and Messengers were upon.
• The du’ā ofIbrahīm asking Allāh, “And keep me and my offspring from worshipping the idols.” This shows the dire need of Ibrahīm to Allāh (سبحانه وتعالى).
• No harm to be pushed away except by Allāh (سبحانه وتعالى).
• The Prophets (as mentioned in the Qu’rān would always be asking Allāh (سبحانه وتعالى) of safety and salvation, forgiveness, and the Mercy of Allāh (سبحانه وتعالى) and to enter Paradise.
• The explanation of those who are below the Prophets (the best of mankind), the truthful, the matyrs and the righteous, are still in dire need of Allāh (سبحانه وتعالى). Shaykh Alī al-Wasīfī (حفظه الله) says “Then what about those lower than them, us?”
• The matter regarding Ādam (عليه السلام) who was a Prophet from amongst the Prophets of Allāh (سبحانه وتعالى) and listened to the whisper of the devil.
• Allāh (سبحانه وتعالى) said in the Qu’rān regarding this matter, “And the devil, satan swore to them that I am to you from the advisors.” (To both of you, Ādam and Eve).
• Allāh (سبحانه وتعالى) punished both Ādam and Eve. He (سبحانه وتعالى) blamed them both. Allāh (سبحانه وتعالى) told them, “Did not I forbid you from that tree?” [to the end of the ayāt]. “And did not I tell you about the shaytān being a clear enemy to you?”
• Ādam fell into prostration to Allāh (سبحانه وتعالى) out of humility and said the famous du’ā “O Lord, we have oppressed ourselves…” [to the end of the ayāt].
• The du’ā by the Prophet (صلى الله عليه وسلم) “O our Lord I confess to you with my sins and your blessings upon me.” [to the end of the du’ā].
• The du’ā by Yūsuf (Joseph) (عليه السلام) (after he killed the man from the people of Fir’aun) said “My Lord, I have oppressed myself, so forgive me.” And Allāh (سبحانه وتعالى) said “So We have forgiven him.”
• Prophet Yūnus (Jonah) (عليه السلام) in the stomach of the whale made the du’ā, “There is no Lord except You O Allāh, verily I was from the oppressors.”
• All the above du’ās from the different Prophets and Messengers shows us that the du’ā is a kind of humility to the human being, and it is also a kind of confession to Allāh (سبحانه وتعالى) from one way and a confession of falling into a crime from another way.
• The meaning of the ayāt where Allāh (سبحانه وتعالى) said about the Prophet “And if you do not forgive us and bestow your Mercy upon us, we will be from the losers.”
• Explanation for the mentioning of the du’ās of the Prophets in the Qu’rān – we believers should be making the du’ā too “O our Lord, we have oppressed ourselves so forgive us.”
• The reason for showing one’s weakness to Allāh (سبحانه وتعالى).
• What is forgiveness? – Refers to the Mercy of Allāh (سبحانه وتعالى). “You are my Mercy for whoever I Will for my servants.”
• If the servant does not ask from his Lord mercy and forgiveness, then that servant will be of the losers.
• Explanation of the ayāt Allāh (سبحانه وتعالى) said, “Say O Muḥammad to those who have lost themselves and their people on the day of judgement.”
• The explanation of the du’ā made by Ādam (عليه السلام) which was upon a revelation from Allāh (سبحانه وتعالى).
  1. Ādam was given relief by Allāh (سبحانه وتعالى) in so many ways as he confessed to his sin.
  2. Ādam regretted the sin to Allāh (سبحانه وتعالى).
  3. Ādam only blamed himself upon the sin he fell into.
  4. Ādam rushed with repentance to Allāh (سبحانه وتعالى).
  5. He never gave up upon hoping for the Mercy of Allāh (سبحانه وتعالى).
• Ādam’s sin was based upon forgetting the commands of Allāh (سبحانه وتعالى), he did not rebel or was being stubborn to the commands of Allāh (سبحانه وتعالى).
• Iblīs was deemed to be miserable until the day of judgement by Allāh (سبحانه وتعالى) due to 5 matters:

1. Iblīs never confessed to his sins and was audacious to the sin he fell into.
2. Iblīs asked of Allāh (سبحانه وتعالى) “O Allāh the one that you honoured above me, (speaking of man) …. And if you are to delay me then I will be waiting for them at every corner.” [paraphrase of the ayāt].
3. Iblīs said to Allāh (سبحانه وتعالى) “I am not to prostrate to a human being that you have created from mud mixed with water.” (As mentioned in the Qu’ran).
4. Iblīs never confessed to his sin, and never regretted the sin he fell into.
5. Iblīs never blamed himself for his sin.

• Explanation of the Sūrah A’rāf (7): 16-17 “Because you have sent me astray, surely I will sit and wait against them (human beings) on Your straight path.” And “Then I will come to them from before them and behind them, from their right and from their left and you will not find most of them as thankful ones (they will not be dutiful to You O Allāh).”
• The explanation of the scholars of the Sunnah who say that “Shaytān is the Shaykh of every misguided person.” Meaning the Christians and the Jews.
• The supplication from Nūh (Noah) (عليه السلام) regarding his people who refused to follow him upon the religion of Allāh (سبحانه وتعالى). “O my Lord aid me upon what they have belied upon me.”
• Detailed explanation of the ayāt, “So We opened the gates of the heavens with water pouring forth. And We caused springs to gush forth from the earth. So, the waters (of the heaven and the earth) met for a predestined. And we carried him on a (ship) made of planks and nails, Floating under Our Eyes: a reward for him who had been rejected!” [to the end of the ayāt]. Sūrah al-Qamar (54):11-14
• More explanation is given of Sūrah al-Qamar (54):15-19
• Allāh (سبحانه وتعالى) saved Nūh, and the believers and destroyed the disbelievers, based upon the du’ā Nūh (Noah) (عليه السلام) made.
• The people of the Sunnah say, “The second humanity re-started with the Prophet Nūh (Noah) (عليه السلام).” Then they divided into 3 tribes.
• The matter regarding Nūh (Noah) (عليه السلام) and his son. Allāh (سبحانه وتعالى) blamed the Prophet Nūh because Nūh said his son is from his people.
• The people of taqwā (piety) and forgiveness of Allāh (سبحانه وتعالى) are the ones to be connected to the Prophets and Messengers.
• Explanation of the du’ā from Nūh (Noah) (عليه السلام) “O My Lord forgive me and for my parents and for those who entered my home from amongst the believers as well as the believing men and the believing women.” [to the end of the ayāt].
• The matter regarding the parents of Nūh (Noah) (عليه السلام).
• The matter regarding Ibrahīm (Abraham) seeking forgiveness for his father. Explanation of the ayāt in Surāh At-Tawbah (9): 114 (see Tafsīr Qutubi).
• The test on the day of judgement for those who when they were alive, the call for Islām did not reach them.
• The matter regarding everybody that believed in the Oneness of Allāh (سبحانه وتعالى).
• The story of Ibrahīm (Abraham) when he called upon his Lord, “O My Lord, make that land safe.”
• Mecca is to remain safe from any form of misguidance and any oppression from enemies of Islām till the day of judgement.
• The Ka’ba, the house of Allāh (سبحانه وتعالى) will remain as a destination for guidance for all mankind.
• We the people of Sunnah, Muslims strive to avoid any kind of trials and tribulations.
• The famous du’ā from Prophet Ibrahīm (Abraham) (عليه السلام), “O my Lord keep me and my offspring from worshipping the idols.”
• Explanation of the du’ā from Prophet Ibrahīm (Abraham) (عليه السلام), “O my Lord, forgive the people for what I have called them to.”
• The du’ā from the Prophet (صلى الله عليه وسلم) “Honour Islām by one of two men.” [One of the two men was Umar ibn Kitāb (رضى الله عنه)]
• Allāh (سبحانه وتعالى) will never forgive those who die upon shirk or polytheism.
• The matter regarding the actions of the servant, is to please Allāh (سبحانه وتعالى).
• The du’ā made by Ibrahīm (Abraham) (عليه السلام) when laying the foundations of The Ka’ba “O Allah accept from us, verily you are the All Hearing and the All Knowing and make us from those who inherit the Paradise.”
• When one of the Prophets or Messengers of Allāh calls upon Allāh (سبحانه وتعالى). He answers them.
• Prophet Ayyub (Job) (عليه السلام) called upon his Lord, Allāh (سبحانه وتعالى) “That harm has come to me from the shaytān, and You are the Most Merciful.”
• Prophet Zakariyyah (Zechariah) (عليه السلام) said to Allāh (سبحانه وتعالى), “Verily my Lord, the harm has touched me.” Allāh (سبحانه وتعالى) said, “We gave to him Yahya (John).”
• The Prophets and Messengers called upon Allāh (سبحانه وتعالى) when they were in the severest of times.
• Islam is spreading all over the earth by the permission of Allāh (سبحانه وتعالى).
• The religion of Allāh (سبحانه وتعالى) will prevail and spread and overwhelm all other religions on the face of this earth till the day of judgement.
• Allāh (سبحانه وتعالى) said in the Qur’ān that “He sent His Messenger Muḥammad (صلى الله عليه وسلم) with the guidance and the religion with the truth.”
• Research the supplications of the Prophets in the Qur’ān:
  • Yūnus (Jonah)
  • Sāliḥ
  • Muḥammad
• Look at the supplications of the believers as mentioned in the Qur’ān and the Sunnah.
• Allāh (سبحانه وتعالى) mentioned about the believers in the Qur’ān. Surāh Āl-‘Imrān (3):193 - 195
• Surāh Al-Baqarah (2): 286 “Allāh burdens not a person beyond his scope...” [to the end of the ayāt]. The believers making du’ā to Allāh (سبحانه وتعالى).
• Ḥadīth al-Qudsī regarding the above supplication of the believers, Allāh (سبحانه وتعالى) answered and said, “I have done so.”
• The meaning of Surāh Al-Baqarah (2): 286 - When a believer seeks, Allāh (سبحانه وتعالى) will never return their hands empty. He will give what you ask for or give you something better or give you on the day of judgement.
• Ḥadīth – The Companions (رضى الله عنهم) said toThe Prophet (صلى الله عليه وسلم), “O Prophet of Allāh shall we increase in du’ā?” The Prophet (صلى الله عليه وسلم) said, “Yes! Allāh (سبحانه وتعالى) is more so than any du’ā you are making.” Meaning the more you make in du’ā as believers, Allāh (سبحانه وتعالى) has more blessings far beyond whatever du’ā you make, and His blessings will never be short.
• Shaykh Alī al-Wasīfī (حفظه الله) concluded this lesson with ‘The lines of poetry’ whereby the poet said, “And if your sin is great, you should know that the safety or the forgiveness of my Lord is greater, and if your generosity is never asked except from the one that is actually known to have that generosity, so who can be ever more generous upon the sinful except You O Allāh.”

Class 12 - Download / Listen [65:19 mins] | [الدرس الثاني عشر - تحميل / استماع [٦٥:١٩ دقيقة

Points Covered by The Shaykh:

• In this class will be discussed the supplications of the Prophet (صلى الله عليه وسلم).
• The supplications are a clear description with the Might and the Power of the one that you are calling upon – meaning Allāh (سبحانه وتعالى).
• The matters relating to the conditions of the one making the du’ā (supplication).
• The matters relating to the conditions and circumstances of the question and the circumstances of the remembrance of Allāh (سبحانه وتعالى) that the person must be upon.
• The Prophet (صلى الله عليه وسلم) was the most knowledgeable of mankind of Allāh (سبحانه وتعالى).  Nobody knows Allāh (سبحانه وتعالى) better than the Messenger (صلى الله عليه وسلم).
• We worship Allāh (سبحانه وتعالى) by the description of the details we have learned from the Prophet (صلى الله عليه وسلم).
• The matter regarding the du’ā of the Prophet (صلى الله عليه وسلم).  He always started his du’ā by praising the One that is Worthy of praise.  Meaning Allāh (سبحانه وتعالى).
• Allāh (سبحانه وتعالى) is the Most Merciful.  He gives every creature and every human being whatever He Wills.
• The supplications of the Prophet (صلى الله عليه وسلم) will bring about every benefit and push away every harm.
• The human being may have several diseases or ailments as well as several needs and wants and as many as that variety in the human being, there is enough supplications from the Prophet (صلى الله عليه وسلم) that is appropriate for every circumstance.
• The human being calls upon Allāh (سبحانه وتعالى) for what is appropriate for their condition.
• The matter regarding the believer making du’ā to Allāh (سبحانه وتعالى), that he/she chooses the appropriate name and attribute to Allāh (سبحانه وتعالى) that is appropriate to the circumstance of making the du’ā. Meaning, what you are calling upon Allāh (سبحانه وتعالى) for.
• The Prophet (صلى الله عليه وسلم) called Allāh (سبحانه وتعالى) and all the Prophets and Messengers before our Prophet (صلى الله عليه وسلم), their supplications were always answered by Allāh (سبحانه وتعالى).
• Shaykh Alī al-Wasīfī (حفظه الله) says that Allāh (سبحانه وتعالى) Hears the Prophets and the Messengers a particular hearing.
• Allāh (سبحانه وتعالى) Hears all the creation in a general way, but there is a specific way for all the Prophets and the Messengers, as He (سبحانه وتعالى) has a special listen also for His righteous slaves.
• The explanation of the ayāt where Allāh (سبحانه وتعالى) said to Mūsā (Moses) “And I am with you, both I hear, and I see.”
• The saying from the people of the Sunnah, “The point is not for you to be with Allāh, but the point is for Allāh to be with you.”
• The Prophet (صلى الله عليه وسلم) used to call upon Allāh (سبحانه وتعالى) in all his conditions.
• The Prophet (صلى الله عليه وسلم) used to clearly state his dire need when making du’ā to Allāh (سبحانه وتعالى) whether it was a small thing or a big thing.
• Shaykh Alī al-Wasīfī (حفظه الله) mentioned, “No human being would ever reach their goal except with the aid and support Allāh (سبحانه وتعالى).”
• If you ask, know as a believer that ONLY Allāh (سبحانه وتعالى) will give you, and nobody else.
• The explanation of the ayāt in the Qu’rān and Allāh (سبحانه وتعالى) says, “Is it not Allāh (سبحانه وتعالى) that suffices its servants?” [in the plural]. “Is it not Allāh (سبحانه وتعالى) who suffices his servant?” [in the singular].  “Does not Allāh (سبحانه وتعالى) suffice his servants and the poor?”
• Explanation of the ayāt, “Allāh (سبحانه وتعالى) will give us from His Bounty and from His Messenger.”
• The Ṣaḥābah (Companions) of Muḥammad(صلى الله عليه وسلم) asked the Prophet (صلى الله عليه وسلم), “Is our Lord close so we would whisper to Him?  Is our Lord far so we call upon Him?”  The Prophet (صلى الله عليه وسلم) answered them (according to the ḥadīth) by saying, “The One you are calling upon is closest to you than the neck of your own riding beast (animal).” – (This ḥadīth is referring to the Battle of Badr).
• Allāh (سبحانه وتعالى) suffices His servants and enriches them from ways you would never expect.  His servant’s needs will never end and will never stop, but without having full reliance upon Allāh (سبحانه وتعالى) WE WILL NEVER BE RIGHT for anything!
• The explanation regarding the matter that Allāh (سبحانه وتعالى) has given us the means and the way.  He has given us the tools and the reasons.
• The explanation of the ayāt in the Qu’rān, “They were not able to hear, and they were not able to see.”
• The explanation of the ayāt in the Qu’rān, ṢūrahAl-Ahqāf (46):26 regarding the different things Allāh (سبحانه وتعالى) would give a believer.  “And We have given them what We have given you and We made for them hearing and seeing and hearts.”  “But their hearing and their seeing and their hearts never sufficed them (never worked for them) in any shape or form.” [Paraphrased]
• Every believing Muslim NEEDS the aid and assistance from Allāh (سبحانه وتعالى) in ALL his circumstances and his conditions.
• The explanation of reciting of Ṣūrah Al-Fatihāh ayāt 5, “O Allāh we only worship You, and we only seek assistance and aid from You.”
• The matter regarding Tawfiq (success) is mere bounty and a blessing from Allāh (سبحانه وتعالى), and He bestows upon whoever He Wills.
• The goal of supplication is that we get closer to Allāh (سبحانه وتعالى).
• Nobody can force the Lord Almighty to do anything.
• Allāh (سبحانه وتعالى) gave firmness to those who call upon Him.  He (سبحانه وتعالى) mentions in the Qu’rān about the believers who said, “All Praises to Allāh Who guided us to this, and we were not to be guided except that Allāh (سبحانه وتعالى) guided us.”
• Shaykh Alī al-Wasīfī (حفظه الله) mentions about the people that know that Allāh (سبحانه وتعالى) is the TRUTH.  Also, the people know that the religion of Muḥammad (صلى الله عليه وسلم) is the TRUTH.  But they have never been given the success to be guided upon the Sunnah of Muḥammad (صلى الله عليه وسلم).
• Allāh (سبحانه وتعالى) obligated upon Himself to show with the Messengers and the Prophets by sending them with the proof and the evidence, the Might and the Power of Allāh Almighty, and why He is the One worthy of being worshipped (سبحانه وتعالى).
• The matter regarding ‘The Hour’ for the believers.
• The matter regarding the bounties from Allāh (سبحانه وتعالى) Who guided us to Islām and that we worship HIM Alone.
• Whoever has been deprived of the success are from the people who Allāh (سبحانه وتعالى) has humiliated.  They chose the falsehood.
• Allāh (سبحانه وتعالى) said about Himself in the Qu’rān, “And we are not to torment or torture or punish anybody, until we send amongst them the Messenger.”
• Shaykh Alī al-Wasīfī (حفظه الله) mentions in the next class to be discussed the greatness of the Messenger (صلى الله عليه وسلم) and will show you how it will suffice you upon any provision or circumstance.