The Ramadan Tafseer Series: Pure Practice

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The Ramadan Tafseer Series: Pure Practice By Shaykh Abdul Nasir Jangda


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11 responses to “The Ramadan Tafseer Series: Pure Practice”

  1. Assalaamualaykum,

    MashAllah awesome awesome advice. I like that one verse was pinpointed and discussed. InshaAllah I look forward to listening to these every night in Ramadan :)

  2. Sarah says:

    Amazing! JazakumAllahu khayrn! Looking forward to the next one inshaAllah :)

  3. ahmad says:

    That was awesome mashaAllah. I pray that Allah (SWT) helps us follow this advice and that He blesses Shaykh Abdul Nasir Jangda.

  4. Justin says:

    Salaamu Alaykum,

    What an excellent reminder! We must uphold the integrity of our orthodox Fiqh, Ibadah, Aqeedah, and Akhlaq in the face of many weird modern phenomena: excesses in culture, Sufism, literalism, liberalism, etc. In so many different context we see how the pure Deen can be distorted such that literally ANYTHING can be permissible. There are even so-called gay Imams. Perhaps we’ll see the day when a so-called Imam tells us we can worship two Gods! (We seek refuge in Allah!)

    I have an important question: is it permissible for Muslims to adopt non-religious civic practices that are within the limits of Islam? For example, American Muslims in this country honor the fourth of July to celebrate our home country’s positive values like freedom of religion and tolerance. We do not say celebrating the fourth of July is religious (that it is a qurba, an action brining nearer to Allah) or that it is obligatory, rather we say it is permissible within Islam. Is it possible for Muslims to maintain the integrity of orthodox Islam while still adapting to positive aspects of the home country’s culture? I would appreciate anyone with knowledge on this subject to answer my question. (Note: We do not accept the argument of some violent extremist militants who say one cannot be American and Muslim at the same time).

    • Justin says:

      I’ll just answer my own question:

      “The holidays which are forbidden [for Muslims] to observe are those with religious overtones [such as Christmas and Easter*] not the festive gatherings people observe due to certain events. Therefore, people are allowed to celebrate wedding anniversaries, birthdays or any occasion as such celebrations are not related to religious holidays. It is imperative that we work to remove the confusion surrounding this misunderstanding and the doubts that have affected many people [regarding this issue]. [Because of this misunderstanding] people find hardship and difficulty in their religion. Especially when a religious minded person holds [such non religious celebrations] to be from the major sins or rejected acts when, in fact, they are not.

      Understanding an Important legal maxim [The origin of things is permissibility unless there is a text to the contrary]

      The origin of things is permissibility so there is no problem with you attending such an event. The school of Ahmed [Hanabliah] allowed the celebration of al-’Atirah which was a sacrifice, during the month of Rajab, observed by the people who lived prior to the advent of the Prophet [may the peace and blessings of Allah be upon him]. Although the school of Imam Malik [Malikis] considered it disliked, since it was a practice from those days, the school of Ahmed allowed this practice since there was no text [from the Qur’an, Sunna or Consensus] that explicitly forbade it. Thus, this practice remained upon its original ruling, permissibility [here the sheikh is showing us how the scholars utilized the legal maxim mentioned above]. So, if people gather together to sacrifice there is no objection for them to congregate, celebrate, enjoy themselves and commemorate the independence of their country. Therefore, there is no hardship in celebrating such occurrences.

      With regards to the statement [of the Prophet may the peace and blessings of Allah be upon him] that “Allah [The Exalted] has given you better than those (feasts): Eid al-Adha (Sacrificing) and the ‘Eid al-Fitr”, then “those feasts” were those with strict religious over tones: one a Christian holiday and the other a pagan one. In addition, the Prophet [may the peace and blessing of Allah be upon him] mentioned that the Islamic holidays were two: ‘Eid al-Fitr and ‘Eid al-Adha. But it is not understood from this that he [may the peace and blessing of Allah be upon him] forbade people from gathering and celebrating [other non-religious occasions]. Even if a person considered [such gatherings] disliked there is no need for him to bother others by making things difficult that were not prohibited by the Qur’an, the Sunna, the consensus [of the scholars] and where no agreement was reached within the schools of Islamic law.

      This is because ease in matters [such as these where there is no prohibition and the origin is that of permissibility] is a must, and those statements that create hardship and burden [related to such matters], that are not based on explicit texts [that prohibit them], are weak. Thus, there is nothing that prohibits us from facilitating such matters for the people and giving them some breathing room because ease and facilitation are from the foundations of Islam: Allah says, “And He did not make any hardship for you in religion.” [Surah al-Hajj 78] and “Allah wants to lighten your burdens.” [Surah al-Nisa V. 28] and “Verily, with hardship there is ease. Verily with hardship there is ease.” [Surah al-Sharh V. 5-6]. The Prophet [may the peace and blessings of Allah be upon him] said, “Facilitate [things] and do not make things difficult. Give glad tidings, and do not cause others to flee.” In closing, we reiterate that the foundation of Islam is ease and the independent interpretation of the legal sources [ijtihad of scholars] is respected but is not [equal to] texts from the Shari’ah [Qur’an and Sunna].”

      May peace be upon you
      Dr. Abdullah Bin Bayyah

      *according to the Maliki school it is disliked to offer congratulations to other faiths during their religious holidays. Thus, it is a permissible act. See Sharh al-Saghir of Sidi Ahmed al-Dardir and Fiqh al-Malikiyyah wa Adilatuhu by Habib Tahir. [translator]

  5. Mahfara says:

    Masha Allah, really great advice. Looking forward to the next one!

  6. BrownS says:

    Jazakallahu khair for explaining the verse, it’s general meanings and more specifically what it could mean for our day-to-day lives. I found it to be a beneficial and reflection-provoking reminder.

  7. Umm Aisha says:

    SubhanAllah…after I read the first juz, I was thinking which ayah had really struck me and it was this! jazak Allahu khayr Shaykh AbdulNaser

  8. Bilal says:


    What are the four questions a man will not be able to move his feet until are answered on the day of judegement? He answered one in the video, but I am curious to know the others.

    • Justin says:

      At-Timidhi narrated from Abdullah Mas’ood (RA) that the Prophet (peace be upon him) said: “The son of Adam will not be dismissed from before his Lord on the Day of Resurrection until he has been questioned about five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it and how he disposed of it, and how he acted upon the knowledge he acquired.”

    • Aboo Khalida says:

      Assalaamu Alaykum Brother Bilal
      The following is the complete Hadeeth you asked for:
      Prophet (Sal Allaahu Alaiyhi wa sallam) said:
      “On the Day of Resurrection the feet of the son of Adam (man) will not move till he is questioned about four things: how he spent his lifetime, how he spent his youth, from where he acquired his wealth and how he spent it, and what he did with his knowledge.” (Tirmidhi)

      Additionally, a short note on this Hadeeth, very relevant to the lecture:

      Taken fromAdorning Knowledge with Actions – By Shaykh Husayn al-Awaa’ishah

      From the author’s book inspired by the last part of the hadeeth:

      “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):

      1. about his life – how he spent it;
      2. about his youth – how he took care of it;
      3. about his wealth – how he earned it; and
      4. where he spent it; and
      5. about that which he acted upon from the knowledge he acquired.” [at-Tirmidhi, As-Silsilah as-Sahihah #946]

      Maybe now one will strive to listen to more audio tapes on beneficial knowledge and attend talks and exhortations or read more beneficial books. Ponder upon the saying of the Messenger of Allaah, sallallaahu `alaihi wa sallam “…and what he acted upon from the knowledge he acquired”, and know, that you are accountable in front of Allaah for everything that you knew.

      Check yourself before you try to seek increase through reading and listening to lectures and convert the knowledge that you already have into actions that accompany you as you live.

      Knowledge reaches you of the impressibility of usury, ask yourself: Have I fulfilled acting upon this knowledge, and left off all dealings with interest? You are required now to act by leaving off dealings with it, before anything else.

      One reads the texts obligating the lowering of the gaze – so are you amongst those who lower their gaze from that which Allaah the Glorified has made haraam? If the answer is no then there is no need to inquire about lectures that may deal with topics already materialised in you, for what you need most at this state is to be lowering your gaze and studying all that would contribute towards implementing this matter, by reading listening and generally learning.

      Study these hindrances that you may remove yourself from them, and search in books and audio tapes in order to make this goal easy.

      Jazaakallaahu Khairan

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