Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 13

🕌 SHARH SESSION

🕌”Nasīhatu Ahli Az-Zamān” (013)

بسم الله الرحمن الرحيم
الحمد لله رب العلمين، والصلاة والسلام على المبعوث رحمة للعالمين وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين

Assalāmu Alaykum Warahmatullāh Wabarakātuh

Beloved brothers and Sisters on the Platform

May Allāh accept from us our deeds of Ibādat and make us of His Pious Servants, āmīn

We shall Inshā Allāh continue our Halqah from where we stopped last week

We have been going through the book of the Mujāhid Imām Uthmān Dan Fodio – rahimahullāh
The book he called Nasīhatu Ahli Az-Zamān

The Shaykh said – rahimahullāh;

قال عبد الجليل: وقد أكثر الناس في حد التقوى. والحقيقة فيه إن شاء الله أن التقوى تبرية القول عن الأدناس، وطهارة البدن من الآثام،

“‘Abdul Jalīl has said; and People have given various definitions for At-Taqwah. But that which is encompassing – inshā Allāh – is that Taqwah is to cleanse the tongue from filthy sayings, and to purify the limbs from sins”

وإن شأت قلت: التقوى: التحرز والحذر من مواقعة المخالفات. وإنما يتبين لك المتقى من غيره في مثال نضربه

“And if you like say that Taqwah is to free oneself and to be careful not to fall into things that go against the Commands (of Allāh). And what will show to you the difference between a one that has Taqwah and other than him is an example we shall set forth

وذلك أن نفرض رجلين ولدا في الإسلام طاهرين نقيين فمشيا على طهارتهما ونقاوتهما إلى حد أشرفا فيه على المخالفات والمحرمات

“And that is for us to assume that two men, pure from sins, cleansed of wrong doing, born into Islām travelled a Path while in their purity and cleanliness until they got to a place of sins and transgressions.

فأما الواحد فبقي على حالته الأولى من التقوى والبراءة من المعاصي باجتنابه لها؛

“As for the first, he remained on his original condition of Taqwah and Barā’a (absolvement) from sins by avoiding them

وأما الثاني فواقع المحرمات وارتكب السيئات

فالباقي على حالته من الطهارة والبراءة من الآثام هو المتقي، والواقع في المحرمات هو الفاجر، والراجع عن الذنوب هو التائب، ولا يسمى متقيا إلا فيما يجتنب في المستقبل وقوعه

فالباقي على حالته من الطهارة والبراءة من الآثام هو المتقي، والواقع في المحرمات هو الفاجر، والراجع عن الذنوب هو التائب، ولا يسمى متقيا إلا فيما يجتنب في المستقبل وقوعه

“Then he that remained upon his initial purity and dissociation from sins is the Muttaqī while he that remained in then sins is the Fājir. While the one who returned from sins he commits and desists is the Tā’ib. And he is not called a Muttaqī except as regards those that he is yet to commit of sins.

فكل ذنب تركه العبد فاجتنبه سمي متقيا فيه، وإن

واقع ذنوبا ولم يواقع أخرى كان له نصيب من التقوى.

“So, any sin which a Servant abandons and turns away from is that upon which he is referred to as a Muttaqī. Whereas if he commits a sin and refrains from another, then it is said that he has some share of Taqwah

Shaykh Uthmān – rahimahullāh – in this quote from the Imām Abu Muhammad ‘Abdul Jalīl in the Shu’ub attempts to describe and define to us the precise meaning of Taqwah

The word At-Taqwah here is used to refer to that Consciousness of Allāh that prevents you from transgressing His limits and sinning against Him – ta’ālā

We ask Allāh to Free us from the caprices of our souls, āmīn

We shall insha Allāh, stop here for the week,

Bārakallāhu fīkum
Jazākumullāhu Khayran

Assalāmu ‘Alaykum Warahmatullāh Wabarakātuh

17th Dhul Hijjah 1438
(09/09/2017)

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