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Benefits Of Fearing Allaah

Bismillaahir Rahmaanir Rahmeem

 

Taken from the book “The Benefits of fearing Allaah” on pgs. 16-43 by Shaikh Muhammad Saalih Al-Uthmaymeen, Translated by Abu Anisa, Published by Daar us-Sunnah Publishers.

 

The Benefits of fearing Allaah

 

   All praises belongs to Allaah, Lord of the Worlds, Peace and Blessing of Allaah be upon Muhammad (sallAllaahu alaihi wa sallam), his family, his Companions and all those who follow him till the Last Day.

 

O believing brothers!

 

   Indeed the advice which Allaah has given to His servants from the time of Adam up until now, has been to have taqwa (fear) of Him, Glorified and Exalted be He.

 

The Mighty the Majestic says,

 

   (1) (2)

 

   It is also the advice of the Messenger of Allaah (sallAllaahu alaihi wa sallam) to his nation:

 

   Abu Umamah Suddi Ibn ‘Ujlan al-Bahili (radyAllaahu anhu) reports:  I heard the Messenger of Allaah (sallAllaahu alaihi wa sallam) giving a sermon in the farewell Hajj, saying,

 

   (3)
   Whenever the Messenger of Allaah (sallAllaahu alaihi wa sallam) sent a leader of a raiding party on a military expedition, he would advise him, to have a deep rooted taqwa (fear) of Allaah and he would also advise the rest of his military party likewise.

 

   The Pious Predecessors (Salaf) did not stop giving mutual advice for having taqwa (fear) of Allaah in their sermons, their corresponding letters and their testaments after the Messenger of Allaah (sallAllaahu alaihi wa sallam) passed away.

 

   ‘Umar Ibn al-Khattab, (radyAllaahu anhu) wrote to his son ‘Abd Allaah ibn ‘Umar, ‘To proceed:

 

‘Ali ibn Abi Talib (radyAllaahu anhu),gave advice to a man, and he said:

 

   

   One of the righteous, wrote to his believing brother, ‘I advise you with taqwa (fear) of Allaah who knows your secrets and sees your open actions, so remember Allaah at every time of the night and day, and fear Allaah according to His nearness, and the power He has over you.  And know that He always see you.  And do not leave His Rule for another Rule, nor His Dominion, for another dominion, So glorify Him, by fearing Him immensely.’

   One of the righteous, wrote to his believing brother, ‘I advise you with taqwa (fear) of Allaah who knows your secrets and sees your open actions, so remember Allaah at every time of the night and day, and fear Allaah according to His nearness, and the power He has over you.  And know that He always see you.  And do not leave His Rule for another Rule, nor His Dominion, for another dominion, So glorify Him, by fearing Him immensely.’

 

_________________________________________

 

*Footnotes

 

(1) – Surah an-Nisa’ (4):131

 

(2) – Al-Hafiz Ibn Kathir said that   ‘Tafsir Qur’aan al-‘Azim’ [1/504].

 

(3) – Reported by at-Tirmidhi

 

   The meaning of taqwa is that the servant puts between himself and that which he fears, a guard that will protect him. (4)

                 The Benefits in this world part 2
 

 

The fifth benefit

 

   If a believer is in difficulty, indeed having taqwa, enables him to come out of it, and to attain provisions and ease from Allaah, the likes of which he could never imagine.

 

Allaah, the Most High, says,

 

   <> (15)

 

The sixth benefit

 

   Indeed taqwa is a means of attaining guardianship of Allaah’s Deen.  For verily, the guardians of Allaah’s Deen (religion) are the ones who fear Him.

 

Allaah, the Most High, says,

 

   <> (16) (17)

 

   <> (18)

 

The seventh benefit

 

   Taqwa causes a believer not to be frightened by any harm caused by the disbelievers or by their plots.

 

Allaah, the Most High, states,

 

   <> (19)

 

The eighth benefit

 

   It is also the reason, for which Allaah sends help from the heavens at the time of adversity, and meeting the enemies of Allaah.

 

Allaah, the Most High, says,

 

   <> (20)

 

   The descending of help becomes a glad tiding for the believer, an assurance for the hearts and an attainment of help from the Most Powerful, the Most Wise.

 

Allaah, the Most High, says,

 

    <> (21)

 

The ninth benefit

 

   Taqwa causes a lack of enmity of grievance between the servants of Allaah.

 

Allaah, the Most High, says,

 

   <> (22) (23)

 

Allaah has stated in the story of Mary,

 

  <> (24)

 

The tenth benefit

 

   Indeed taqwa, causes a believer to honor the symbols of Allaah (the sacred places).

 

Allaah, the Most High, says,

 

   <> (25)

 

_________________________________________

 

*Footnotes

 

(15) – Surah at-Talaq (65):2-3

 

(16) – Surah al-Anfal (8):34

 

(17) – Muttaqun literally: <> i.e. who have piety, righteousness, fear and love of Allaah, and who take great care to avoid His displeasure.

 

(18) – Surah al-Jathiyath (45):19

 

(19) – Surah Al-‘Imran (3):120

 

(20) – Surah Al-‘Imran (3):123-126

 

(21) – Surah Al-‘Imran (3):126

 

(22) – Surah al-Ma’idah (5):2

 

(23) – Birr is the excellence, virtue and goodness present in something.  This follows from the root and the derivation of this word in Arabic.  Related to it is burr [wheat], which surpasses other grains in benefits and goodness.  Also, a good man is described as barr (fulfilling his promise).  Allaah described the angels as Bararah (pious and just) and the dwellers of Paradise as abrar (righteous).  Birr, then comprises of all kinds of good and perfection expected in a human being.  Opposite to it is ithm (sinning).  An-Nuwas bin Si’man (radyAllaahu anhu), reported that the Prophet (sallAllaahu alaihi wa sallam) said; ‘Birr is good manners, and ithm is those (evil) thoughts that weave about in your chest and you fear that other people may know about them.’  Reported by Muslim.

 

   Taqwa, on the other hand, is the means and way leading to birr.  The root of the word in Arabic means (protection).  One practicing it protects himself from the fire.  Thus the relationship of birr and taqwa is similar to that of health (which is a purpose) and care for the body (which is a means).

 

(24) – Surah al-Maryam (19):17-18

 

(25) – Surah al-Hajj (22):32

 

                 The Benefits of this world part 3


Verses of the Qur’an Regarding the Rewards of Actions

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Allah subhanahu wa ta’ala says in the Qur’an:

“Eat and drink with happiness because of what you used to.” (52:19)

“And it will be cried out to them: This is the Paradise you have inherited for what you used to do!” (7:43)

“Thus Allah rewards the pious, those whose lives the Angels take while they are in a pious state saying: Peave be upon you, enter you Paradise because of that which you used to do.” (16:32)

“(It will be said in the Hereafter): O you disbelievers! Make no excuses this Day! You are being requited only for what you used to do.” (66:7)

“And whoever brings an evil deed they will be cast down on their faces in the Fire (and it will be said to them): Are you being recompensed for anything except for what you used to do?” (27:90)

“On the Day when the torment shall cover them from above them and from underneath their feet and it will be said: Taste what you used to do.” (29:55)

“This day none will be wronged in anything nor will you be requited in anything except that which you used to do.” (36:54)

Allah subhanahu wa ta’ala makes clear the destination of all created beings. Their different ascending and descending ranks will only be in accordance with their actions. Thus man will either be in a state of happiness or misery as a result of his righteous or evil deeds.

On the authority of Ibn Mas’ud radiallaahu ‘anhu who said that the Messenger of Allah sallallaahu ‘alayhi wa sallam said, “The two feet of the son of Adam will not move from near his Lord on the day of Judgement until he is asked about five (matters) about his life – how he spent it; about his youth – how he took care of it; about his wealth – how he earned it; and where he spent it and about that which he acted upon from the knowledge he acquired.” (at Tirmidhi, and others, see Saheeh Sunan at-Tirmidhi, no. 1969, and as Silsilah as Saheehah no.946).

So there is no escaping for the servant from being questioned about certain things: About his life – how he spent it; was it in righteousness and piety or in sin and transgression? About his youth – how he spent it, was it in acts of obedience or acts of sin? About his wealth – how he acquired it, was it from that which is halaal or from that which is haraam?

These things, very sadly, are seldom asked about, nor is any weight given to them. Rather, the greatest concern is to gather wealth, whether it is halaal, haraam or doubtful. Just as soon as a person looking for work hears of a position in a usurious bank, he hurries to take it, or of that in a cigarette factory, he strives to obtain it. He rushes without hesitance for any type of work which brings in money; and as for the legal verdicts allowing that, one could go on mentioning them!

I would like to take this opportunity to remind with this hadeeth, every person that took a wage for work that he did or for a post that he was commissioned to, that his feet won’t move on the Day of Resurrection until he is asked about his wealth and how he earned it.

You will see the most surprising things in official agencies and establishments around the world.  Maybe you will see that tea, coffee and newspapers are the main aspects of work so that a worker will delay visitors without any consideration or concern. He dislikes the sight of them because they trouble his comfort and cause him disturbance. He searches for procedures that cause complexity and means of obstruction, so that he may say to a visitor: We’re short of such and such athing, come back tomorrow”.

They announce that all dealings stop one hour or more before the end of their work time. Maybe some of them wake up late by two hours or more for work, because of which people get set back from their jobs.  Perhaps some workers fail to execute transactions willingly, or they stall them in order to receive bribes. So we should all fear Allah as regards to our work and duties – starting work on time and leaving at the right time, dealing with people with politeness and ease, being patient upon hardships of work, seeking by that the reward from Allah subhanahu wa ta’ala.

Then, you are answerable, O servant of Allah, about the way you spent your wealth – in obedience or sinfulness and about the knowledge that you possess and how much of it you acted upon. So this being the case, it is essential that knowledge is converted into actions and (correct) conduct.

Maybe a question springs to mind here: Would the absence of seeking knowledge be a cause for salvation, as little knowledge requires little action?   To this, I say:

* FIRSTLY: Verily Islam elevated the people of knowledge over others. The texts pertaining to this are numerous, among them are the Sayings of Allah subhanahu wa ta’ala:

“Say, are they alike those who have knowledge and those who don’t have knowledge?”  (39:9)

“Allah will exalt in degree those of you who believe and those who have been granted knowledge” (58:11)

Also the Messenger of Allah sallallaahu ‘alayhi wa sallam said: “Whoever treads a path seeking knowledge, Allah will make easy for him the path to Paradise.” (part of a sahih hadith reported by Ibn Majah and others, fulfilling the conditions of Imam al Bukhari and Imam Muslim)

* SECONDLY: Deliberately intending not to seek knowledge is haram and everyone is accountable for seeking knowledge according to his capacity and capability.

* THIRDLY: There are some Islamic fields of knowledge which the learning and teaching of are obligatory upon every individual and some which are obligatory upon certain individuals only, so this should be taken into consideration, and every person is accountable according to his ability.

* FOURTHLY: A person may fall into a violation of the Shari’ah (Islamic Law) whilst he is seeking knowledge, due to his lack of knowledge of a particular ruling, in this case it is hope that Allah would forgive him.  As for deliberately intending to remain ignorant, this contradicts the saying of the Most High:

“So ask the people of knowledge if you know not” (16:43)

When a group of the Companions passed a ruling, without knowledge, to the wounded man that he should have a full bath – which eventually lead to his death, the Messenger of Allah sallallaahu ‘alayhi wa sallam supplicated against them saying: “They killed him, may Allah kill them, should they not have asked if they didnt know?!  Verily the cure of all ignorance is to question! It would have been enough for him had he performed tayammum.” [The author is pointing here to the hadith of Jabir radiallaahu ‘anhu who said: “We set out for a journey and along the way a man from amongst us injured himself on a rock and split his head, after which he had a wet dream and required a bath so he asked his companions, “Do you find any concession for me in that I make tayammum?  They replied, “We do not find any concession for you as you are able to use water.”  So he bathed and died as a result.  This was mentioned to the Messenger sallallaahu ‘alayhi wa sallam.  He sallallaahu ‘alayhi wa sallam then replied as is mentioned above.  (Sunan Abu Dawud, vol. 1 p.59, hadith no.336)]

 

Taken from the book:  Adorning Knowledge With Actions by Shaykh Husayn al-‘Awaayishah, Translated by Abu Ishaq Mohammed Ahsan-Shah, pgs.8-13; Publisher: Al-Hidaayah Publishing & Distribution.