بسم الله الرحمن الرحيم
4-8-1438
We have to praise Allah abundantly for allowing us to reach the month of Sha'ban; a month which most people do not pay attention to:
عن أُسَامَةُ بْنُ زَيْدٍ، قَالَ قُلْتُ يَا رَسُولَ اللَّهِ لَمْ أَرَكَ تَصُومُ شَهْرًا مِنَ الشُّهُورِ مَا تَصُومُ مِنْ شَعْبَانَ . قَالَ " ذَلِكَ شَهْرٌ يَغْفُلُ النَّاسُ عَنْهُ بَيْنَ رَجَبٍ وَرَمَضَانَ وَهُوَ شَهْرٌ تُرْفَعُ فِيهِ الأَعْمَالُ إِلَى رَبِّ الْعَالَمِينَ فَأُحِبُّ أَنْ يُرْفَعَ عَمَلِي وَأَنَا صَائِمٌ "
Usamah bin Zaid said: "I said: 'O Messenger of Allah, I do not see you fasting any month as much as Shaban.' He said: 'That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting."' [An-Nasaa'i]
Because this month falls between the month of Rajab (which is a sacred month) and between the month of Ramadan (which is a great month of fasting) people are occupied with these two months and neglect Sha'ban.
ذالك شهر يغفل الناس عنه - That is a month that people do not give heed to
This indicates there are time, places, people who are not known, but are more virtuous than those whose virtues are known to people.
People know about the virtues of Rajab and Ramadan, but they do not know the virtues of Sha'ban which is why they neglect it, although the deeds performed in Sha'ban may be more rewarding than the deeds performed in Rajab and Ramadan, because it is a neglected time, and acts of worship performed in times where people are heedless are more rewarding to Allah than acts of worship performed when everyone is performing it.
E.g. In the marketplace most people are heedless and are busy with buying and selling. You may be the only one remembering Allah. You remembrance will be more rewarding with Allah, due to the place.
The reward for remembering Allah in any time or place where heedlessness prevails is more than if you do the same remembrance at a time when everyone is remembering Allah.
Ibn Rajab رحمه الله said:
قوله - صلَّى الله عليه وسلَّم – ((شَهْرٌ يَغْفُلُ النَّاسُ عنه)) فيه دليلٌ على استحباب عمارة أوقاتِ غفْلة الناس بالطاعة، وأنَّ ذلك محبوبٌ عندَ الله - عزَّ وجلَّ، وفي إحياء الوقتِ المغفول عنه بالطاعة فوائد:
The Prophet ﷺ's statement "A month which people do not give heed to" is evidence of the recommendation of filling up the times during which people are heedless of with acts of obedience, and it belovedness to Allah.
The following are benefits in reviving the times people are heedless of with obedience:
1) أن يكون أخفى و إخفاء النوافل و إسرارها إفضل
The acts of worship you perform during the times people are heedless are hidden. And it is better to hide and keep your voluntary acts of worship a secret. The more the deed is hidden, the greater it is in reward with Allah.
It was mentioned that one of the Salaf used to fast for forty years without his own family knowing. He would go out from his house in the morning taking his two pieces bread, then give it in charity on his way. And in the evening he would go home and eat dinner with his family, breaking his fast.
The Salaf also used to advise each other to anoint themselves when fasting, in order to remove the signs of fasting.
One of the Salaf said that his father and the elders used to anoint themselves and wear their best clothes in order to remove the effect of fasting on their faces. Because the more hidden your deed is, the greater it is with Allah.
2) أنَّه أشقُّ على النفوس، وأفضلُ الأعمال أشقُّها على النفوس؛ وسببُ ذلك أنَّ النفوس تتأسَّى بما تشاهده مِن أحوال أبناء الجِنس، فإذا كثُرتْ يقظةُ الناس وطاعاتهم كثُر أهلُ الطاعة، لكثرةِ المقتدين بهم، فسهلت الطاعَة، وإذا كثُرتِ الغفلات وأهلها تأسَّى بهم عموم الناس، فيشق على نفوس المتيقظين طاعاتهم، لقلَّة مَن يقتدون بهم فيها.
It is more difficult for the souls, and the best deeds are those which are most difficult on the souls. The reason for this is because the souls are comforted when they witness other souls in similar situations.
So if there are plenty of heedful people on obedience, there will be plenty of obedient people, due to the plentifulness of those following them, so obedience becomes easy. And if heedlessness and its people become plentiful, the general public would find comfort with that, so obedience will become difficult on the heedful souls, due to the scarcity of those following them in that.
This is like the woman who has to make up her fast after Ramadan. She finds it very difficult because everyone is eating and drinking. This is the same feeling we have in the month of Sha'ban, and it is more rewarding.
3) أنَّ المنفرد بالطاعة بيْن أهل المعاصي والغفْلة قد يُدْفَعُ به البلاءُ عن الناس كلِّهم، فكأنه يَحميهم ويدافع عنهم
The one who is upon obedience to Allah amongst people of disobedience and heedlessness will avert calamity from all the people, so it is as if he is protecting and defending them.
و هو شهر ترفع فيه الأعمال إلى رب العالمين فأحب أن يرفع عملي و أنا صائم - It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting
One should reflect over the statement of the Prophet ﷺ. Our deeds are presented to Allah this month, so what state would you like to be on earth when it is done so? Do you like your deeds to be presented to Allah while you are lazy, with lack of effort, sinning, having doubts, defaming people, whilst angry, while your heart is full of sicknesses?
There are three times when our deeds are taken up to Allah:
1) Daily; once at Fajr and another at Asr time.
This is based on the Hadith of the Prophet ﷺ, narrated by Abu Musa رضي الله عنه:
إِنَّ اللَّهَ عَزَّ وَجَلَّ لاَ يَنَامُ وَلاَ يَنْبَغِي لَهُ أَنْ يَنَامَ يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ حِجَابُهُ النُّورُ - وَفِي رِوَايَةِ أَبِي بَكْرٍ النَّارُ - لَوْ كَشَفَهُ لأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِهِ
Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word "light" ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches. [Muslim]
An-Nawawi رحمه الله mentioned that the recording Angels stay with us the whole night, then when they ascend to Allah at Fajr time, and show Allah the deeds we have done during the night and Allah will accept what He wills. Then the Angels of the Day come down at Fajr and stay with us until Asr, presenting the deeds we performed during the day to Allah.
If we really believe in this, we would always be heedful of what we do during the day and night.
2) Weekly; on Mondays and Thursdays.
The Prophet ﷺ said,
إِنَّ يَوْمَ الاِثْنَيْنِ وَالْخَمِيسِ يَغْفِرُ اللَّهُ فِيهِمَا لِكُلِّ مُسْلِمٍ إِلاَّ مُهْتَجِرَيْنِ يَقُولُ دَعْهُمَا حَتَّى يَصْطَلِحَا
On Mondays and Thursdays Allah forgives every Muslim except two who have forsaken one another. He says: ‘Leave these two until they reconcile. [Ibn Majah]
In another narration:
تُعْرَضُ الأَعْمَالُ فِي كُلِّ يَوْمِ خَمِيسٍ وَاثْنَيْنِ فَيَغْفِرُ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ الْيَوْمِ لِكُلِّ امْرِئٍ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا إِلاَّ امْرَأً كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ فَيُقَالُ ارْكُوا هَذَيْنِ حَتَّى يَصْطَلِحَا ارْكُوا هَذَيْنِ حَتَّى يَصْطَلِحَا
The deeds are presented on every Thursday and Monday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled. [Muslim]
In another narration by Ahmed and Authenticated by Al-Albani, "...and the deeds of the person who cuts the relationship with his kith and kin will not be accepted."
As-Sindi said that our deeds are either presented to Allah in general twice a day, and in detail twice a week, or the opposite.
We have to be careful with our relationship with Allah and with the people. Are we falling into Ar-Riyaa or Sum'ah? Do we have malice in our heart towards people? Are there people in our family we have cut our relationship with for a long time?
3) Annually
This is once a year, in the month of Sha'ban, according to the aforementioned Hadith.
We are now in the month in which our deeds are raised to Allah. We should do good deeds as much as we can in order for them to be pleasing to Allah.
The Effect of Knowing that our Deeds are presented to Allah Daily, Weekly, and Annually: We should be engaged in more acts of obedience during these times, and be keen to not be in the state of Shirk or have grudges between us and people, regardless of what they have done.
If you have a conflict between you and another person, and you forgave him but he does not want to forgive you, then your deeds are still accepted by Allah. Allah knows best about your state and his state. You do what is required from you and Allah will accept your deeds. So do not worry about other people, focus on yourself, and leave the people to Allah.
The Name of Allah العليم
If we spend our entire lives studying one Name of Allah, our lives will come to an end and the Names of Allah and their beauty and greatness will never come to an end. This is because they imply Attributes of Allah, and we can never encompass any of the attributes of Allah.
Continuation: Knowledge of this Name strengthens ones belief in the Day of Judgement and the Qadar
القدر has two meanings:
1) التقدير (Allah's Action of Decreeing)
2) المقدر (What Allah has decreed before the creation of the heavens and earth by 50,000 years)
When you believe in the Qadar, you believe in the Ruboobiya of Allah.
The Qadar is of four ranks:
1) Knowledge
2) Writing
Allah's Knowledge is perfect and complete. Accordingly, He commanded the pen to write everything until the Day of Judgement.
3) Will
Now, everything occurs by the Will of Allah. الإرادة is of two kinds:
a) شرعية - Legal
b) كونية - Universal
إرادة الشرعية is what Allah loves, but it may occur or not.
E.g. Guidance. Allah loves it, but some take the means for it and others don't.
إرادة كونية is when Allah says "Be" and it is. He may love it and He may not, but it will definitely occur.
E.g. Poverty, Sickness, Elevation, Humiliation, Etc.
If something which Allah occurs, we call it إرادة كونية شرعية
E.g. The Faith of Abu Bakr رضي الله عنه. He believed in Allah, and that is شرعي. He died upon belief, and that is كونية.
The مشيئة الله is كونية
4) Creation (الخلق)
We believe that Allah خالق كل شيء (Created everything). There is nothing in the Heavens nor in the Earth but Allah has created it, is its Owner, is disposing its affairs, and has full authority and power over it.
Allah has created everything, including our actions. Our actions are made of two things:
a) إرادة جازمة (Firm Will)
b) Ability
Whenever we do any action, we have the will and strength to do it, and both this will and ability are created by Allah. Therefore, our actions are created by Allah.
Evidence: Allah said on the tongue of Ibrahim عليه السلام in Surah As-Saaffat [37:96]:
"While Allah has created you and what you make!"
We should understand the matter of Al-Qadar very well, because many deviated from the right path regarding their belief in it. There are three categories of people regarding the Qadar:
1) AlJabriyyah
They affirm the preordainments of Allah, but went into extremes in affirming it, so much that they deny the servant of his choice and ability. They claim that we eat, drink, and sleep all by compulsion. They say that we are forced and have no choice.
Their claim is refuted by the Quran and Sunnah, where Allah affirms will for humans. We have the ability and the choice.
-> In Surat Aal-Imran [3:152]:
"...Among you are some that desire this world and some that desire the Hereafter..."
Among those who participated in the Battle of Uhud are those who want the Dunya, and others who want the Hereafter.
-> In Surat At-Takwir [81:28]:
"To whomsoever among you who wills to walk straight,"
You have the choice to choose the right path or not. We have a Will.
-> Allah also affirms strength and ability for humans. In Surah At-Taghabun [64:16]:
"So keep your duty to Allah and fear Him as much as you can"
-> And Allah also affirms that we perform actions. In many verses in the Quran, He says "بما تفعلون" and "بما تعلمون"
Creation (خلق) is attributed to Allah.
The taking of the action (مباشرة) is attributed to the human. Therefore, Allah says in Surah An-Nahl [16:32]:
"Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allah Alone) saying (to them): Salamun 'Alaikum (peace be on you) enter you Paradise, because of (the good) which you used to do (in the world)."
You take the action and Allah accordingly rewards you.
The Jabriyyah say that since Allah created the taking of action, we are compelled. They are thinking bad about Allah, because they are accusing Allah of having created us then putting people into Hell while they are compelled to sin. We are the ones taking actions and we are responsible of our actions. We have will, strength, ability.
We are the ones who talk whenever we want and keep silent whenever we want. No one compels us. So how can you then say that Allah compels us and we have no choice?
The Prophet ﷺ said,
إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ وَإِنَّمَا لاِمْرِئٍ مَا نَوَى
Actions are but by intentions, and each person will have but that which he intended. [Muslim]
And he ﷺ said:
فَإِذَا أَمَرْتُكُمْ بِشَىْءٍ فَخُذُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَىْءٍ فَانْتَهُوا
......If I commanded you to do something, then do as much of it as you can, and if I forbid you from doing something, then refrain from it. [Ibn Majah]
It was reported that a man who was caught stealing was brought to 'Umar Ibn Al-Khattaab رضي الله عنه who ordered that this man’s hand be cut off. The man said: “Wait, O leader of the believers! I only stole because this was in the Qadr of Allaah." 'Umar replied “And we are amputating your hand because it is in the Qadr of Allaah.”
2) Al-Qadariyyah
This group affirm the servants will and ability in his actions but went into extremes regarding that, so much that they rejected the fact that Allah has Will. They claim that there is no Qadar, that Allah did not decree anything, and that Allah does not know about things until after their occurrence.
They are claiming that Allah orders and prohibits and does not know who will obey Him and who will not, and who will go to Paradise and who will go to Hell. They are claiming that Allah does not know what will happen to His creation.
عَنْ يَحْيَى بْنِ يَعْمُرَ، قَالَ أَوَّلُ مَنْ تَكَلَّمَ فِي الْقَدَرِ مَعْبَدٌ الْجُهَنِيُّ قَالَ فَخَرَجْتُ أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ حَتَّى أَتَيْنَا الْمَدِينَةَ فَقُلْنَا لَوْ لَقِينَا رَجُلاً مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم فَسَأَلْنَاهُ عَمَّا أَحْدَثَ هَؤُلاَءِ الْقَوْمُ . قَالَ فَلَقِينَاهُ يَعْنِي عَبْدَ اللَّهِ بْنَ عُمَرَ وَهُوَ خَارِجٌ مِنَ الْمَسْجِدِ قَالَ فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي قَالَ فَظَنَنْتُ أَنَّ صَاحِبِي سَيَكِلُ الْكَلاَمَ إِلَىَّ فَقُلْتُ يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّ قَوْمًا يَقْرَءُونَ الْقُرْآنَ وَيَتَقَفَّرُونَ الْعِلْمَ وَيَزْعُمُونَ أَنْ لاَ قَدَرَ وَأَنَّ الأَمْرَ أُنُفٌ قَالَ فَإِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي مِنْهُمْ بَرِيءٌ وَأَنَّهُمْ مِنِّي بُرَآءُ وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللَّهِ لَوْ أَنَّ أَحَدَهُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا قُبِلَ ذَلِكَ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ
From Yahya bin Ya'mur: The first person to speak about Al-Qadar was Ma'bad Al-Juhani." He said: "Humaid bin Abdur-Rahman Al-Himyari and I went out until we reached Al-Madinah, and we said: 'If we could only meet someone among the companions of the Prophet (ﷺ) so we could ask him about what those people have innovated." [He said:] "So we met him - meaning Abdullah bin 'Umar - while he was leaving the Masjid." [He said:] "My companion and I were on either side of him." [He said:] I thought my companion was going to leave the speaking to me so I said: "O Abu Abdur-Rahman! There is a group of people who recite the Qur'an and seek knowledge, and they claim there is no Al-Qadar, and that the affair is left to chance.' He said: "Whenever you meet those people, then tell them that I am not of them and they are not of me. By the One Whom Abdullah swears by! If one of them were to spend gold the like of Uhud (mountain) in charity, it would not be accepted from him until he believes in Al-Qadar; the good of it and the bad of it.' [At-Tirmithi]
Ibn Othaimeen رحمه الله said that he does not know if this sect still exists or not, or if they are few or have increased, but that it appeared in the last era of the companions.
3) Ahl As-Sunnah Wal-Jam'aah.
This group follows the middle course and combine the texts and follow the best path. They believe in the four degrees of Qadar and give Allah His due estimate.
If you ask someone why she does not wear Hijab or pray, and she says "Allah still did not guide me, when Allah guides me I will wear Hijab and pray." then she is thinking like the Jabriyyah It is as if they are accusing that Allah decreed committing sin on them, and they have no choice, and when Allah wills He will make them do good.
How do you refute them? In Surah Al-An'am [6:148]:
"Those who took partners (in worship) with Allah will say: "If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will)." Likewise belied those who were before them, (they argued falsely with Allah's Messengers), till they tasted of Our Wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie."
Allah is talking about the polytheists. They said exactly the same thing:
"لو شاء الله ما أشركنا و لا آباؤنا و لا حرمنا من شيء" - If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will).
Allah answered them saying:
"كذالك كذب الذين من قبلهم" - Likewise belied those who were before them
What the polytheists say is a lie.
"حتى ذاقوا بأسنا" - Till they tasted our wrath
If committing sins was acceptable to Allah, He would not make them taste the torment. Their excuse is not acceptable with Allah.
"قل هل عندكم من علم فتخرجوه لنا" - Say: Have you any knowledge that you can produce before us?
Do you have any knowledge? They do not have.
"إن تتبعون إلا الظن و إن أنتم إلا تخرصون" - Verily, you follow nothing but guess and you do nothing but lie
Another evidence is in Surah An-Nisa [4:165]:
"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise."
What is the duty of the Messengers? "مبشرين و منذرين" - Bearers of good news and warning
Why?
"لئلا يكون للناس على الله حجة بعد الرسل" - In order that mankind should have no plea against Allah after the Messengers.
So no one will come on the Day of Judgement saying that no warner came to him. We have no excuse before Allah on the Day of Judgement.
If their claim is acceptable to Allah, and Allah has decreed everything upon us and we have no choice, then what is the use of sending Messengers? And Allah will never do something useless or in vain; it does not suit Allah to do an action without a purpose.
Allah sent the Messengers to show us the way, it is upon us to accept or reject.
There are also logical evidences against this group:
-> If you want to travel to a country, and there are two ways - one is short and safe and another is full of dangers - which way will you take? Surely the short and safe way. We are traveling to Allah and Allah told us there is a way to Paradise and Hell. Why are we keen to take the means of safety in the Dunya and do not take the means which save us in the Hereafter?
-> If a beast attacks you, do not run away. If Allah wills He will save you, if He wills you will die.
If you feel hungry or thirsty, do not get up. Stay in your place, if Allah wills He will satiate you, if He does not will you will not get food.
Why will you not accept this with regards to worldly matters, and yet when it comes to religious matters you make this excuse?
Some of the Fruits of Believing in the Qadar
1) You will perfect your Tawheed Ar-Ruboobiya.
Qadar is تقدير الله; which is the action of Allah.
2) It will give you peace and rest in your heart.
This is because you know that you will not miss out on whatever was written for you, and whatever you missed was not written for you. You will be satisfied with what Allah has written, because you know what Allah has written is good for you. Even if it looks evil, the purpose behind it is good.
Imagine a country which has a just, kind King. He sets a penalty upon wrongdoers. The people would be happy and praise that King, because they know that what he is doing is out of his justice and kindness. Do we think like this about Allah when He afflicts us or others with calamities?
Allah is the Owner of the whole world. Whenever He sends any of His Qadar in any part of the world, when the rest of the world look at it, how do they think about Allah? Will they question His actions or say All Praise be to Allah? Do we praise Allah for all His Qadar and Actions? Look into whatever is happening in your life - are you pleased or displeased?
3) It will strengthen your reliance on Allah
If you know that everything is by Allah's Qadaa and Qadar, you would rely on Him and not on people.
4) It will help you in practicing sincerity
When you know that everything is in Allah's hands and that people cannot decide anything for you, you will be sincere to Allah. Your heart will not be attached to the people, it will be attached to Allah.
5) It will make you think good and expect good from Allah
Nothing comes from Allah except good.
6) You will not feel with self-conceit (العجب) because you know what you attained is what Allah decreed for you. You will engage yourself in gratitude and not think high of yourself.
7) You will not feel grief or sorrow for what befalls you, because you know that there is good and a wisdom in what Allah has written for you.
You will not feel excessively happy for something Allah gave you, nor excessively sad if you lose something. You will be moderate in your feelings. You will be grateful at the time of prosperity and patient at the time of adversity. This is the attitude of the believer.
Source: القول المفيد في شرح كتاب التوحيد by Ibn Othaimeen رحمه الله
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