Two things for the one who has taqwaa

-Advice to the Muslims to have taqwaa[1] when seeking provision, and during hardships and trials-

Shaikh al-Albaani:

“Our calamity today is that we have turned away from the main purpose for which we were created, which is: worshiping Allaah تبارك وتعالى. So most of us don’t worship Allaah, and the few who do worship Allaah don’t know how to worship Him. And one of the things we have forgotten from the preserved Qur.aan that Allaah عز وجل blessed upon us as He said: {Indeed it is We who sent down the Dhikr[2] and indeed We will be its guardian}[3]  – is (the verse): {And whoever fears Allaah and keeps his duty to Him, He will make for him a way out. And He will provide for him from where he never could imagine}.[4]

This verse has become as if it was abrogated from the Qur.aan, not written down which the Muslims recite day and night. But what is the benefit if the Qur.aan is written down in pages and mus-hafs, and that which the walls are decorated with, yet when it comes to the hearts, they are empty? Was the Qur.aan revealed for us to decorate our houses with it, recite it over our dead ones, and distance it – in terms of applying and acting upon it – from our living ones? He تعالى said: {That it (the Qur.aan) may warn whoever is alive, and that the Word (i.e. the torment) may be justified against the disbelievers}.[5] So firstly, the Qur.aan was revealed for those alive and not for those who are dead. Furthermore, it was revealed for those alive to act upon it, not decorate their houses and walls with it. So this is a verse  mentioned in the Qur.aan, but most of the Muslims – especially those whom Allaah has blessed with some wealth, who are eager to preserve it and afraid of it getting lost or robbed from them – have forgotten this verse: {And whoever fears Allaah and keeps his duty to Him, He will make for him a way out. And He will provide for him from where he never could imagine}.

This verse presents two very important things to the one who has taqwaa. Firstly, if he falls into a hardship, He will make a way out for him; and secondly, if provision becomes straitened for him, He will provide for him from where he cannot imagine. Nowadays if we fall into a hardship, perhaps one of us will disbelieve in Allaah عز وجل and he does not take refuge in Allaah, nor does he implore Him with humility, nor does he seek nearness to Him through that which He loves and is pleased with – like what had happened with some people before us, whose account our Prophet ﷺ narrated to us. It is a story that happened with some people who came before Muhammad ﷺ was sent, and our Prophet narrated the story to us so that we take it as a lesson and don’t forget, like the previous verse: {And whoever fears Allaah and keeps his duty to Him, He will make for him a way out}. The Messenger ﷺ said about these people: [Here the Shaikh narrates the hadeeth of the three men who got trapped in a cave, each one of whom thereafter supplicated to Allaah by means of their righteous deeds, after which Allaah responded to them and removed the rock that was blocking the mouth of the cave, thus relieving them].

This is an authentic hadeeth, not just a story. It is a hadeeth of al-Bukhaari and Muslim from the Messenger of Allaah ﷺ, not some story from the Israa.eeliyyaat[6] that you may hear for which Allaah did not send down any authority.”

[1] piety; fulfilling Allaah’s commands and staying away from His prohibitions
[2] “i.e. the Qur.aan and the Sunnah” – Shaikh al-Albaani, Al-Hadeethu Hujjatun bi-Nafsihi fi l-‘Aqaa.idi wa l-Ahkaam p. 20-21
[3] Surat ul-Hijr 15:9
[4] Surat ut-Talaaq 65:2-3
[5] Surat Yaa Seen 36:70
[6] narrations from the People of the Book

[silsilat ul-hudaa wa nnoor 5a/1 / asaheeha translations]

Two things for the one who has taqwaa

A resident combining prayers

Q: “Is it allowed for a resident to combine Dhuhr and `Asr prayers without any excuse?”

Shaikh al-Albaani:

“Imaam Muslim reported in his Saheeh that Ibn `Abbaas said: ‘Allaah’s Messenger ﷺ combined Dhuhr with `Asr and Maghrib with `Ishaa in Madinah when he wasn’t on a journey nor was there any rain.’ They said: ‘Why did he do that O Abu l-`Abbaas?’ This was `Abdullaah bin `Abbaas’s kunyah. He replied: ‘So he would not make things difficult for his ummah.’’[1]

What is apparent from the narration is that it is permissible to combine two prayers while being a resident and without the excuse of rain, as rain is a legislated excuse that allows the combining of two prayers. And here Ibn `Abbaas says that the Prophet ﷺ combined while he was a resident and combined without the excuse of rain, and he confirmed that when he was asked the previous question ‘Why did he do that?’ by saying: ‘So he would not make things difficult for his ummah.’ This is the narration, and it is in Saheeh Muslim not al-Bukhaari. The same meaning is found in al-Bukhaari: that he combined prayers in Madinah as eight rak`ahs,[2] but it does not have this elaboration that Imaam Muslim reported from Ibn `Abbaas which contains this important subtlety – i.e. his رضي الله عنه statement ‘So he would not make things difficult for his ummah’ in answer to that question.

So some scholars of both old and recent times hold that this combining is permissible for a resident without any excuse, and I don’t consider this correct because the narrator justifies the Messenger’s ﷺ combining without an excuse with another excuse: which is to legislate and explain to the people, as Ibn `Abbaas said ‘So he ﷺ would not make things difficult for his ummah.’ This means that the ruling of combining as a resident is restricted to the presence of difficulty if one were to not combine. So when there is difficulty in performing the prayers in their known appointed times, it is permissible to combine to avoid the difficulty, which Allaah عز وجل negated in the likes of His Statement: {He has not placed any difficulty upon you in the religion}.[3] But if there is no difficulty, it is obligatory to maintain performing the five prayers, each prayer in its time, because there is no difficulty.

For example, I am sitting here and I hear the adhaan there in the nearby mosque and I am able to go out without any difficulty, then it is not permissible for me to combine. And vice versa: when I came on this trip I found that this electric elevator wasn’t working, and it is very difficult for me as you can see to go up or down by stairs because of a pain in my knees; so some prayers went by and I didn’t go out to the mosque, but when the electric elevator was fixed and saved me the difficulty of going up and down, it became obligatory upon me to pray every prayer in the mosque because I no longer experienced the difficulty I had when I just came here. Therefore, combining is only allowed to avoid difficulty; and when there is no difficulty, there is no combining. These are two inseparable matters: when there is no difficulty, there is no combining; when there is difficulty, there is combining. This is the best that can be said to reconcile between this authentic narrration and the narrations which clearly state that every prayer is to be prayed in its appointed time and that it is not allowed to distract oneself from it – especially since in most circumstances, combining necessitates that one leaves praying with the congregation, like my initial situation that I described to you.”

[1] Saheeh Muslim 705, Musnad Ahmad 4/192
[2] Saheeh al-Bukhaari 543
[3] Surah al-Hajj 22:78

[fataawaa jeddah 13/5 /]

A resident combining prayers