Details

Category: Hoping in and Fearing Allah

Hits: 20402

Suwaid bin Amr (may Allah be pleased with him) says that there was a devout worshipping lady in the town of Ghuna who hardly used to sleep. When someone critisiced her for that she said,

"Death and the long rest in the grave will be enough sleep for the believers."

Aminah (may Allah be pleased with her), the daughter of Abu Waraa' (may Allah be pleased with him) was among the devout and fearing. Whenever the fire was mentioned to her she would cry and say,

"They will be forced into Hell. They will eat fire; they will drink of the fire and live (therein)!"

She would cry as if she was being fried in the pan.

Hakim ibn Sinan Bahili (may Allah be pleased with him) says that a woman who served Mu'aadhah Al-'Adawiyyah (may Allah be pleased with her) said:

'She would keep vigil for most of the night in prayers. When sleep would overcome her, she would say to herself:

"O Self! Sleep is in front of you. If you let it overcome you, you will end up regretting it in the grave."

One of her quotations was:

"I am amazed at an eye that sleeps while it knows of the long rest in the darkness of the grave."

Ajradah Ammiyah (may Allah be pleased with her) used to stay awake from early night until Fajr. When Fajr arrived, she would announce in a sad voice,

"(O Allah!) It is for You that the worshippers have spent their time in the darkness of the night. They have stayed up for Your Mercy and Grace. So it is You and none besides You that I can ask to make me amongst the leaders of those who rush towards You. And to elevate me to the ranks of the close ones and to recruit me among Your pious servants. For You are the Most Noble of the Noble, the Most Merciful of the Merciful and the Greatest of the Great, O Generous One."

She would then fall down in prostration, praying and weeping until Fajr.

Ufairah Al-Abidah (may Allah be pleased with her) says:

"Sometimes i want to sleep but am unable to do so. How can i sleep when my record-keeping angels do not sleep?"

Khalid Ibn Warraq (may Allah be pleased with him) says, 'I had a maid who was very strict on herself so i told her one day that Allaah is understanding and would accept even the easiest (i.e. smallest) of deeds. She cried and replied,

"I have placed upon Allaah such whims and fancies that the mountain would not be able to bear their burden... I am aware that there is a resort in the grace of Allaah for the sinners, but how can i stand the remorse of not being among the winners?'

"And what is that?" i enquired.

She explained,

"Tomorrow, on the day of resurrection, when everything in the graves will be overturned, the good people will ride their mounts of deeds and rush towards the path (towards paradise). My Master! No lazy person can outrun the competitors, even if many gifts are presented. Then how can i face a death of sorrow and dullness (by not pushing myself to do good deeds) when i see everyone riding their mounts, raising the banners of the good people and those who yearn will cross the path and those who love Allaah will meet Him, while I lag behind with the wrongdoers and the sinners?"

She then cried and said,

"Beware! Do not allow anybody to prevent you from competing in the race of deeds, for there is not in either (i.e. neither in this world nor the next) world any house where servants can make up for their lost time. Woe unto those who fall short of serving their Lord and yet have false hopes. Why can't these hopes wake them up...?"

From ‘Abdah bin Abee Shawwal who was the servant of Rabi’ah al-'Adawiyyah (rahimahallaah). She said,

“Rabi’ah used to pray the whole night. And then she would sleep when Fajr would appear. I would hear her say,

"O Nafsee (my soul)! How long will you sleep? And until when will you wake up? Soon you will sleep and not wake up from it (i.e. the sleep of death) until the Day of Resurrection!”

We will quote Imam Ghazali's (rahimahullah) statement for the final advice in this matter,

'These were the fears of the pious. We need to be even more apprehensive than they were. Our desires lead us and our misfortune dominates us while no examples of the predecessors move us, nor does the threat of death disturb us. We ask Allaah to reform our actions through His Grace.

What is even more strange is that when we want wealth in this world, we farm, we do business and we board all sorts of vehicles on land and in the sea. Whereas, when we seek the ranks of knowledge, we do try to understand, but we tire (so easily) while memorising information.

Then, when we look towards the Eternal Kingdom, we are content by saying, "O Allaah! Forgive us and have mercy upon us." Whereas the One Whom we should long for says: {Man will only reap what he strives for.} [Surat An-Najm: 39] and: {O man! What has deceived you about your Generous Lord?}

Source: Taken from the Book: 'Ten Frightening Things For Women' and  'Siyar A'laam an-Nubalaa''.

 

Details

Category: Hoping in and Fearing Allah

Hits: 34253

1. Ask Allah for Forgiveness. (In Surah Nuh, Allah [az] says, {Ask your Lord for forgiveness...He will increase you in wealth.}

2. Fulfill ties of Kinship (Silat ar-Rahim). Anas, may Allah be pleased with him, said, 'Whoever likes to have increase in his rizq (provision) and to live long, should honor ties with his blood relatives.' [ Bukhari and Muslim ]

3. Halal Business. Allah [az] says in the Qur'aan, {And Allah made business transactions halal and riba (usury) Haram.}

4. Interest Free Loans, Qardh Hasan. Allah [swt] says in the Qur'aan, {Who is it that will loan to Allah a goodly loan, so that Allah may compound it many times?} The Prophet (sallallahu 'alaihi wa sallam) said: "And whoever fulfills the needs of his brother, Allah will fulfill his needs." [ Bukhari and Muslim ]

5. Zakah (700x return, promise from Allah). Allaah has said ‘O Children of Adam, spend!  I will spend on you.' Also, the Prophet (peace be upon him) said, “...Money will never decrease because of charity.” [al-Tirmidi]

6. Taqwa. Allah [az] says in the Qur'aan, {And whoever has Taqwa of Allah, Allah makes a way out for them, and provides for them from where they would not imagine}

7. Dua. Remember to make the supplication, "rabbana aatina fid dunya hasanah..." (O Allah! Give us goodness in this life, and goodness in the next, and protect us from Hellfire.)

 

Details

Category: Hoping in and Fearing Allah

Hits: 24570

"Verily, they used to hasten to do good deeds, and they used to make dua to Us with hope and fear, and they used to humble themselves before Us." (Quran 21:90) 

Since my arrival in prison I have received dozens, if not hundreds, of letters that revolve around a central theme: the inability (or unwillingness) to do anything except make dua. They say, ‘I am helpless to do anything else except dua,’ and ‘There is nothing we can do except dua,’ and ‘We can’t do anything so we are making dua for you,’ etc. However, upon close examination of these statements and those making them, we can find some contradictions.

To begin with, dua (supplication) is one of the most excellent forms of worship, one of the deeds most beloved to Allah, one of the best gifts that a Muslim can give to another and one of the most formidable weapons in the armoury of a believer. That said, the number of instances mentioned in the Quran and Sunnah where dua is mentioned alone, without any accompanying action, are very few. Rather, the norm in the Quran and the life of the Messenger (peace be upon him) and his Companions and the Pious Predecessors is dua accompanied by action.

For example, at the Battle of Uhud, the Prophet (SAWS) and the believers did not just sit in Madinah and make dua. Rather, they went out to face the army of their enemy and then made dua before, during and after the battle. After establishing authority in Madinah, the Prophet (SAWS) did not just make dua for the spreading of the Message. Rather, he sent out emissaries, propagators and scholars to call the masses to the Message, but made dua before, during and after his efforts. There are numerous other examples in the Quran and Sunnah.

In the above verse, Allah the Exalted mentions actions WITH dua: He does not mention dua alone, without actions. Dua is mentioned without action only in a few, emergency circumstances, where action was all but impossible.

For example, Yunus (AS) made dua alone in the belly of the whale because there was nothing else practical that he could do in his situation. When Musa (AS) had delivered his people from Firoun, only to be sandwiched between the sea and Firoun’s army, he made dua alone because he had exhausted all of his efforts. Likewise, after the Prophet (SAWS) had called the people of Taif to Islam, and been mocked and beaten by them until his sandals were flowing with blood; he made dua to Allah, having exhausted his efforts. In the hadith of the three men trapped by a rock in a cave, each one in turn made dua alone to Allah because there was practically no action that they could undertake.

Therefore, if we examine our own personal lives, we will find a contradiction between dua and action for our own selves and for the causes of other Muslims. When it comes to earning money, how many of us sit in our houses and make dua? When it comes to buying clothes and possessions, how many of us remain at home and make dua? When it comes to beautifying our homes, how many of us sit and make dua without making any practical effort? Yet when it comes to doing things for others, for other Muslims, for Muslim captives, we feel that it is justified to sit at home and make dua without any action or effort.

Since my imprisonment began in August 2004, every member of my family has been working day and night, sacrificing, campaigning, telephoning, meeting, writing, speaking, networking and travelling- may Allah reward them. And they have been making dua excessively and plentifully-may Allah answer their duas. Even the babies and children have played their bit by sacrificing their nurseries and comforts to accompany their parents in the cold and rain to a protest or demonstration. And then there is my father, may Allah preserve him, who is probably the last person on the planet that I would imagine giving a speech on civil liberties at a protest outside Downing Street. But why is my father, my family, close relatives and a few close friends, going to all this effort? Why don’t they just sit at home and make dua? Because this time it is personal. This time their own flesh and blood is imprisoned, not some Chinese man sitting in Guantanamo Bay. Therefore, they cannot afford to sit and make dua without acting.

So now we enjoy our own lives: money in the bank, children happy, stable job, house, family etc. Then we ‘do our bit’ for the Muslim captives by making dua for them and then we continue with our comfortable lives. But what if tomorrow it was our turn? What if our own door was kicked in tomorrow, our own husband, brother, son or father brutalised by armed thugs, then imprisoned to face extradition and a death behind bars in one of the worst countries of the world in their hatred of Islam and Muslims? Would things be different then? Would we still feel as ‘helpless’ as we did for that Chinese man sitting in Guantanamo Bay? Would we still make our few minutes of dua sitting in our homes then continue with life as normal? Or would all hell break loose in our family system? Or would we telephone, write, collect, organise, meet, travel, campaign etc.? Let’s be honest - our selfish nature and dead hearts would most likely mean that this time we will act. And make dua.

So next time you think that you have ‘done your bit’ by making dua, ask yourself honestly if your situation really is like Yunus ('alayhis-salaam) in the whale, or Musa ('alayhis-salaam) in front of the sea. If anyone would have an excuse only to make dua, it would have been us captives. But even we do more than make dua alone whilst in prison. Those of us that can write, write. Those of us that can draw, draw. And even if we cannot write or draw for the benefit of the people outside, we at least build bridges across to the hearts of violent murderers, evil criminals and fearsome gangsters so that when they leave prison, at least they will have a positive opinion of Muslims and they will think twice before attacking Muslims with their evil.

Dua accompanies action. So when we plan a conference, for instance, we make dua prior to the event to help in planning, we make dua during the even and we make dua after the even so that its outcome is beneficial and Allah accepts our efforts. This is the meaning and the role of dua in a difficult situation. So next time Shaytan whispers to us, "I can only make dua," let us consult our hearts and our consciences and we will find that it is only an excuse. A feeble one.

 

Details

Category: Hoping in and Fearing Allah

Hits: 18088

The first minute of captivity is the hardest.  Then the first hour. Then the first day. Then the first week. Then the first year.

The first minute is when you freeze in shock and disbelief (I can’t believe this is really happening). The first hour is spent in anxiety about what lies ahead. The first day is when it begins to sink in that you really are in prison. The first week is occupied in trying to reconcile a mind still thinking about the outside world (family, job, bills, car, etc.) with a body in captivity. By the end of the first month your mind starts to fall closer into line with your body as you begin to accept that you are in prison.

At the end of your first year in captivity, if you have lasted that long, your mind and body should have fully adapted to imprisonment. Such that you will feel as if you have always been in prison and can remain there for years ahead. Memories of life outside then begin to seem like dreams of another faraway existence.

My second year in captivity has flown by much quicker than the first. Years pass like minutes in prison. But sometimes minutes pass like years, especially when you are awaiting an uncertain outcome. Whilst my first year was full of adventure, naivety and novelty, the second one has brought with it enlightenment, understanding and maturity of rapture.

During the first year I analysed people and situations around me with the same clean, well-meaning heart whose bubble I used to reside in before prison. It is only now, at the end of two years imprisonment without trial in perhaps the world’s oldest ‘democracy’, that I have realised how naïve I was and why I had to come to prison to burst my bubble and to taste the reality of the world. The modern world is not a nice place and there are many evil people in it.

It is said that the beauty of things is appreciated from their opposites. You do not value wealth unless you have tasted poverty. You do not savour health until you have experienced illness. You do not appreciate family and liberty until they are taken away from you. In the same way you cannot really comprehend or desire justice, security and equality until you have experienced injustice, persecution and discrimination.

Just like the word ‘democratic’ is an essential adjective in the name of every undemocratic regime (e.g. Democratic Republic of Congo), the word ‘justice’ is an essential noun in the instruments of every unjust system. Criminal Justice Act, Court of Justice, Department of Justice, Lord Justice This, Mr Justice That…When society abuses and degrades humans it champions for ‘human rights.’ When society represses women it calls for women’s rights and international women’s days. When society is replete with racism and discrimination it boasts about multiculturalism and diversity. And when society oppresses and crushes people it does so in the name of justice.

“Peace is not the absence of tension but the presence of justice,”

observed Martin Luther King.

But I have also learnt this year why it is so dangerous to stereotype people according to preconceived suspicions. Not every tattooed skinhead is a racist brute. Not every black man is a violent criminal. Not every politician is a two-faced liar (thought most are). And not every police officer is a two-horned devil (though most are). People should be judged on their merits- if they have any.

As a believer in Allah, Qadr (divine destiny) is always on your side, not against you. Allah The Exalted is not a bully. He does not derive pleasure or cheap thrills by watching His obedient servants being imprisoned, tortured, humiliated or slaughtered. There is always a good reason, a wise reason, for whatever trials befall the believers.

If you want to obtain the top grade in an exam you have to answer both the easy and the difficult questions- you cannot pick and choose. Similarly, you must always be satisfied with Allah’s Qadr and His choices for you, whether they conform to your liking or not. Allah’s Choice is always better than the choice of His servant. That is iman (faith).

The Prophet (peace be upon him) described the worldly life as a garbage dump. If any parent really cares for his child he will never allow his child to jump into it. When Allah imprisons His slave and deprives him of worldly comforts He is like the parent who protects his child from a garbage dump.

Tawakkul

Tawakkul is one of those many Arabic terms that simply have no equivalent in the English language. Tawakkul is a combination of trust and reliance. You may trust that someone wishes for your best interests but you do not rely on them because you don’t believe that they really have the power to benefit you. Or you may rely on someone because you have no choice but you don’t really trust that they wish the best for you. Tawakkul in Allah is a state whereby you both trust that Allah only desires the best for you and you rely upon Him because you know that He really does have the power to benefit you.

Tawakkul is a state of the heart that can only be reached when you are immersed into a deep-end situation requiring tawakkul. No amount of reading, learning or preparing can instil tawakkul into your heart. You must live tawakkul to develop it. Likewise with sabr (patience and constancy), yaqeen (certainty) and rida (satisfaction with Allah’s decree).

Your level of tawakkul during a lengthy trial is directly proportional to your emotions at the gain or loss of any material factors that might benefit you. If you feel content when your advocates, supporters, ‘chances’ and resources are plentiful and you feel anxious when your advocates, supporters ‘chances’ and resources decrease then this is a symptom of weak tawakkul in The All-Powerful Lord. When you feel largely indifferent to these material factors then that is a sign of sound tawakkul.

This is why it is necessary to pass through a lengthy period of hardship, permeated with repeated setbacks and defeats, in order to truly acquire tawakkul. As the material odds in your favour crumble away one by one you stop worrying about them and instead put your tawakkul in The Omnipotent Lord. That is when His relief arrives.

Allah The All-Wise alternates the days of success. If His servants were always to have the upper hand there would be no way of distinguishing the true believers from the hypocrites. But if His servants were to always be defeated, disgraced and downtrodden then no one would enter or uphold His deen for fear of suffering a similar fate. That is why some days bring victory and others bring losses.

Moreover, Allah’s Help always arrives when the odds are stacked against you. If you were to be successful whilst all the factors were in your favour then the people would say that you won because of those factors. But when you win in the absence of any favourable factors then the entire world bears witness to the Divine assistance from above the Seven Heavens and the Earth.

This is one of the ways in which Allah establishes His deen on the earth: by subjecting some of His servants to extreme hardships. When people see Allah’s servants victorious despite having no visible means of success then it reaffirms and strengthens their faith in Allah. The sea split for Musa when there was no way out. The whale spat Yunus out into the land when there was no way out. And a spider spun a web for the Prophet (peace be upon him) when there was no way out.  

The Deen of Allah is perfect, permanent and eternally protected. The Deen of Allah does not die with the death of one, the torture of a second, the imprisonment of a third or the extradition of a fourth. The Deen of Allah does not and will never die. If it was to die then it would have died the day its scant followers were dragged through the streets of Makkah in chains and crushed beneath weighty rocks in the blazing sun. If it was to die then it would have died the day its Messenger was expelled from Makkah, fleeing for his life with nothing material but a companion and a spider’s web to aid him. If it was to die then it would have died the day when its followers were surrounded “from above and below” on the Day of Ahzab until “the eyes grew wide and the hearts reached the throats.”

But after every crush Allah gave it strength, resurgence and a new vigour of life. As Allama Iqbal the poet said,

Therefore, every crush brings with it the glad tidings of an imminent revival since victory always comes one step after defeat.

Two years on, the zero hour of decision is getting closer and closer. The lawyers have given their advice: expect the worst. The supporters have given up hope. The entire world’s powers (US/UK) are united against me in their determination to obliterate me. Now only the verdict of The Almighty remains. The answer to “Where is your God now?” is coming. The answer to “Where is your God now?” is on the horizon. Because Moses always defeats Pharaoh. And David always beats Goliath.

 

Details

Category: Hoping in and Fearing Allah

Hits: 24433

TAWAKKUL is an attitude.  I have found this to be a simple and true  way of defining what reliance on Allah and trusting Him means.  That is its nature.  We possess tawakkul only if it is actually consciously present in our hearts and minds at all times, like a second nature.  It is there whether we suffer major life setbacks or soar in an inexpressible moment of bliss and facility.  Tawakkul is no “now and again” mood.  That kind of emotional or spiritual spike is typical of all people.

Tawakkul is special, the direct result of true eman in Allah, certainty in the Hereafter, and continuous remembrance of both.  This “attitude” leads to six convictions.

1. Allah has put me in this world temporarily for a test, and all of my good and bad circumstances are part of the test.

2. The test is about my performance in given situations, not about how good or bad my conditions are.  Regardless of the circumstances I encounter, the test is about how well exhaust all my efforts in achieving the objective of the religion Allah has prescribed for me to attain His pleasure.

3. My success depends on the quality of my belief (in terms of relevance, wisdom, propriety, tactics, strategy, and sincerity) and its quantifiable expression, the amount of effort I put in my striving toward Allah, not on the material results they appear to produce, regardless of what kind of good or bad circumstances I happen to encounter.

4. Whatever Allah has commanded me to do and the objectives He wants me to achieve  are the best things for me in this world and in the Hereafter.  My duty is to continue steadfastly on the task Allah has assigned to me, utilizing every lawful tool humanly possible and doing my earnest best, without worrying about the results, leaving that totally to Allah.

5. Real success is attaining the pleasure of Allah, not the results in this world. Whether my efforts bear any visible effect in this world or not, I must persist upon my course.

6. Whatever hardships, tests, trials and suffering I undergo in my service to Him during this earthly sojourn are all part of His plan for my ultimate success.  Enduring  them with contentment, with neither a word of complaint nor being disheartened in any way, is a part of my task as His slave, and I do so for His pleasure.

These convictions produce a winning state of mind.  The believer feels, “Because  I truly believe in Allah and  am doing what He wants me to do, He is with me, guarding me, and accepting my efforts. He will not let my endeavours be in vain, allow me to fail, or leave me unsupported.  No one can do anything to me that is not already part of His plan for me as His slave. Regardless of what transpires in this world, the ultimate success is mine, as long as I am  truly committed to His work.  If I keep the right attitude, come what may, I will be successful."

The Prophet (PBUH) said: “How wonderful it is for a believer that he always ends up with goodness. If he suffers and remains steadfast, it is rewarding.  If good things happen and he thanks Allah, that is also rewarding.” (Muslim).

It is a totally liberating, empowering state of mind that a true believer attains because of his trust in and reliance on the power, authority, help and support of Allah. He  feels contentment in serving Allah, with little care for the results that Allah alone decrees for his untiring efforts.  This brings tranquility to the heart, courage to the psyche, and an unparalleled resilience to one’s nature.

This is why the believer cannot be scared  by threats of loss, pressured into giving up, made to compromise, compelled to give in, bought out of his Islamic mission, or forced into submission by any enemy, tyrant, power, or authority.

Of those who have tawakkul, Allah makes the truest observation—which is also the most comforting promise: {Whoever relies on Allah, then He is sufficient for him.} (65:3).

And never does Allah fail His Promise.

 

Details

Category: Hoping in and Fearing Allah

Hits: 22048

The following are some simple questions needed to be answered by every Muslim concerning his/her obligations and promises between he/her and his/her Creator.

What if, Allah couldn't take the time to bless us today because we couldn't take the time to thank Him yesterday?

What if, Allah decided to stop leading us tomorrow because we didn't follow Him today?

What if, we never saw another flower bloom because we grumbled when Allah sent the Rain?

What if, Allah took away the Quran tomorrow because we would not read it today?

What if, Allah took away His message because we failed to listen to the
Messenger (sallallahu `alayhi wa sallam)?

What if, the door of the Mosque was closed because we did not
open the door of our heart?

What if, Allah stopped loving and caring for us because we failed to love
and care for others?

What if, Allah would not hear us today because we would not listen to Him?

What if, Allah answered our prayers the way we answer His calls?

What if, Allah met our needs the way we give Him our lives???

What if, We failed to send this message on?

May Allah continue to guide and protects us.Aaameen

 

Details

Category: Hoping in and Fearing Allah

Hits: 17389

Every believer who repents to Allaah and comes back to the right path is bestowed a blessing for which they should be thankful, because repentance is the aim of every believer, and the most important thing in this world and the Hereafter.

Ibn al-Qayyim (may Allaah have mercy on him) said:

‘Allaah does not grant His love to the penitents but they become the elite of people before Him. Were it not that repentance is a word that encompasses all the laws of Islam and truths of faith, the Lord would not rejoice so greatly over the repentance of His slave.' [Madaarij al-Saalikeen (1/343)]

The harder you strive in worship, the more means of finding halaal provision, Allah willing, will became available to you, as fearing and obeying Allaah brings provision. Allaah says (interpretation of the meaning): “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine” [Al-Talaaq 65:2-3]

Similarly, sin brings poverty. A person may be deprived of provision because of sins that he commits. Nothing brings provision like doing acts of obedience and avoiding sins. But you have to pay attention to your intention before you start to act, so that the motive for doing good in the first place will be to seek the pleasure of Allaah, and you should keep an eye on your intention and guard against it being corrupted during and after the action, so that you can rid it of self-admiration, showing off, and seeking praise and status in people’s hearts because of it, and avoid doing it because of what it brings you of good things in such a way that if your provision was reduced you would stop doing it. These are all things that are contrary to sincerity and spoil acts of obedience.

Ibn al-Qayyim (may Allaah have mercy on him) said:

‘The things that spoil and cancel out good deeds are too many to list. What matters is not the deed; what matters is protecting the deed from that which would spoil it and cancel it out.’ [Al-Waabil al-Sayyib (p. 20) ]

It should be noted that if a person’s intention in doing acts of worship is to seek the pleasure of Allaah and His reward in the Hereafter, and he also intends to seek the immediate reward of obedience in this world, such as ample provision, a good life and so on, there is nothing wrong with that.  Do not let the Shaytaan tell you that you are a hypocrite or insincere, because his aim is to divert you from doing righteous deeds and to lead you astray from the path of good.

Dear Muslim, do not let your motive in doing acts of obedience be the provision that they bring, in such a way that if the benefits were to dry up you would stop doing them. Rather make your deeds sincerely for your Lord, and thank Him for the good things that He has bestowed on you:

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe’” [Ibraaheem 14:7]

 

Details

Category: Hoping in and Fearing Allah

Hits: 19805

He is who He is.

He is the Most Beautiful, the Most Caring and He is the Most Merciful.
He is the One we all look to, turn to and beseech, but yet He is the One we disobey when He grants us relief. He is the One worshipped by the hearts of those who have recognized reality, and yet in His Hand are the hearts of all Mankind.

He guides and we turn away.
He calls and we become deaf.
He shows us signs in our lives but we become blind.
He reveals, but we cast the revelation behind us.
He sends us His most righteous slaves, but we disobey, mock and belie them.
He descends to the lowest heaven, but we prefer to sleep and remain in heedlessness.
He planted the fitrah in our hearts, but we polluted it and neglected it.
He drives away harm from us and protects us much but in ignorance do we walk on and in arrogance do we live.
He sees our mistakes, sins and transgressions but He forgives because He is who He is.

He is my Lord.

He regulates our affairs and rectifies what we corrupt. He helps the helpless and guides the one lost – lost in this world or lost in his desires. He responds to His slaves when they call and His Mercy has indeed descended upon many of Mankind, but they do not know.

Were you to look for His Signs, your eyes would never fail you. Were you to open your heart to Him, then it would never require another comfort, for the light of faith will fill every chamber until you become a believer who walks with light.

O Allah, we praise You and thank You, but in our praise we fall short.
You are as You have praised Yourself.

O Allah, You are who You are and that will never change… it will not change with the tyranny of the tyrants, the disbelief of the disbelievers, the sin of the sinners, the crime of the criminals, the misguidance of those in error, the neglect of those whose hearts have died or the ingratitude and miserliness of those who care not for You as they consume Your blessings upon them.

You are who You are, and You shall remain so on that Great Day when all shall die and You will call out, but none can answer for all have been humbled.

O King of kings, You are the Lord of Everything and You are my Lord.

 

Details

Category: Hoping in and Fearing Allah

Hits: 18557

Imaam Ibn Al-Qayyim described Allah's Greatness saying:

He governs the affairs of the various kingdoms and He commands and forbids, creates, sustains, gives death, gives life, gives power, strips power (to and from whom He wills) and alternates the night and day.

He gives varying fortunes to people and alternates governments (and states), destroying some and bringing some into existence.

His Command and Power are dominant in the heavens and their zones, the earth and all that which is on and in it, in the seas and in the air.

His Knowledge has encompassed everything and He counted everything. He hears all types of voices and they do not confuse Him. Rather, He hears each voice in its distinct language and need, and no voice will make Him busy from fulfilling the need of another, and no need will ever escape His Perfect Knowledge (and His Power to deliver).

He does not become bored because of the many needs of those who need.

His Sight encompasses all that which there is. He sees the movement of a black ant on a barren rock during a dark night. To Him, the Unseen is uncovered end the secret is secret no more,

"Whosoever is in the heavens and on Earth begs of Him (its needs from Him). Every day He has a matter to bring Forth (such as giving honor to some, disgrace to some, life to (some, death to some, etc.)."[55:29]

He forgives an evil deed, makes depression vanish and brings reprieve from disasters, relief for whoever needs it, wealth for the poor, guidance for the misguided, light for the lost, help for he who is desperate, fullness for the hungry, cover for the barely clothed, cure for the ill and ease for he who suffers.

He accepts he who repents, gives reward for he who does good, gives aid for he who was dealt with injustice, destroys an arrogant person, covers mistakes, gives safety after fear end elevates some people and humiliates others. If those who inhabit His heavens and His earth and all those whom He created, whether mankind or the Jinns, had hearts similar to the most pious heart, His Kingdom will not increase. If all His creation, whether mankind or the Jinns, had hearts similar to the heart of the most wicked heart, this will not decrease from His Kingdom.

Also, if all those who inhabit His heavens and His earth, all mankind and all the Jinns, the dead and the living, stand up on one strip of land and each asks Him for his need, and He then fulfils their needs, this will not decrease from what He has a bit.

He is the First, nothing is before Him, the Last, nothing is after Him, the Most High, nothing is above Him, and the Most Near, nothing is nearer than Him. He, Exalted and Ever High as He is, is the Best Whom one can and should remember, the only One Who deserves to be worshiped and thanked, the Kindest of all those who own and the Most generous of all those who are asked to give.

He is the King Who has no partner, the One Who has no competitor, the Samad (Self-Sufficient) Who has no offspring, and the Ever High, none like unto Him. Everything perishes save His Face and every kingship is bound to perish except His. He will only be obeyed by His Leave, and His Knowledge uncovers all disobedience to Him.

When He is obeyed, He thanks for it, and when He is disobeyed, He grants forgiveness (for those who truly repent to Him). Every punishment from Him is just and every bounty is a grace.

He is the Closest Witness and the Nearest One with His Perfect Care. He controls the forelocks of everything and has the full records of all deeds end the books of all ages.

The hearts are unmasked to Him and the secret is unveiled. His giving and punishing is merely a Command,

"Verily, His Command, when He intends a thing, is only that He says to it, ‘Be, and it is!’" [36:82].

 

Details

Category: Hoping in and Fearing Allah

Hits: 20952

When Allah created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth. The people of taqwaa (those who are conscious of and fear Allah) on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. They lower their gaze when they see something that Allah has forbidden them to see and they give ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity.Had it not been for the appointed time that Allah has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them.

They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.

They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange.

During the nights they stand in rows and read portions of the Quran. They recite with proper recitation which grieves their hearts and drink it (the Quran) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.

In the day, they are tolerant and learned, kind and God-fearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds.

If one of them is called “pious”, he fears what will be said of him and says: “I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.”

Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking Halal; active in (pursuing) guidance and they abhor greed.

They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfil that which they dislike the deprive them (their selves) of that which they like. The apple of their eyes is in what does not perish and their abstemiousness in what disappears. They combine knowledge with tolerance and speech with action.

You will find their hopes are realistic, their mistakes few; their hearts humble, their selves content; their diet meagre, their matters simple, their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them, and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in prosperity.

They are no prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood.

Silence does not bother them and if they laugh, they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them.

Their own selves live in toil while others are comfortable around them.

Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme.

 

Details

Category: Hoping in and Fearing Allah

Hits: 17850

The Signs of Fear

Know! Dear Muslim brothers and sisters. We can find out whether we fear Allah or are oblivious of him through some simple tests. Here are some of them:

The tongue informs us: if we talk evil, backbite and engage in frivolous gossip, it shows that there is very little concern. We should engage our tongues in the remembrance of Allah, in the recitation of the Quran and in circles of knowledge.

In the heart we should expel hatred, enmity and jealousy and replace them with well-wishing and care for Muslims.

• We should be careful of what we put in our stomachs.
• Our eyes should not wander off to look at haraam (forbidden) objects.
• Our feet should not walk towards haraam (forbidden) places.
• We should not extend our hands for haraam (forbidden) purposes.
• We should be concerned in our good deeds that we don't perform them for anyone else except Allah.

The Reasons For Fearing Allah

O servants of Allah, there are many reasons why we should fear. The following is a list of a number of them:

• the fear of death before repenting;
• the fear of not living up to one's repentance and breaking one's promise;
• the fear of not being able to fulfil Allah’s obligations;
• the fear of losing one's softness in the heart and its hardening;
• the fear of losing consistency;
• the fear of allowing temptations to dominate;
• the fear of Allah making one's self responsible for doing goods deeds because of conceit;
• the fear of becoming arrogant and egotistical due to the abundance of bounties;
• the fear of being distracted from Allah by other creation;
• the fear of being led to an evil ending through excessive bounties;
• the fear of being punished early (i.e. in this world);
• the fear of being disgraced at the time of death;
• the fear of being beguiled by the glitter of this world;
• the fear of Allah revealing one's secret in one's state of oblivion;
• the fear of being stamped with a bad death at the time of death;
• the fear of the pangs of death;
• the fear of the questions of Munkar and Nakeer in the grave;
• the fear of the punishment of the grave;
• the fear of the horrors of the horizon (at the time of resurrection);
• the fear of the awe during the presentation in front of Allah;
• the fear and the shame of being naked (at the time of resurrection);
• the fear of being questioned about every little thing in life;
• the fear of the bridge (over Hell) and its sharpness; the fear of the fire, its chains and its torment;
• the fear of being deprived of Paradise, the Eternal and everlasting kingdom and abode and
• the fear of being deprived of seeing Allah's tremendous visage.

The jurist of Samarkand says that the person who does one good deed should be weary of four things (imagine what a person who commits a sin should be afraid of):

1. The fear of not being accepted because Allah says:
   {Allah only accepts from those who fear.} (Maidah: 27.)
2. The fear of showing off, for Allah says: {They have been instructed to worship Allah sincerely; religion is for him Alone.} (Bayyinah: 5.)
3. The fear of preserving the good deed because Allah says: {Whoever brings a good deed shall have ten times its reward.} (An`aam: 161.)
4. The fear of being deserted in performing good deeds, for Allah says: {My reconciliation (with good) is only through Allah; it is upon Him that I trust and it is to Him that I resort.}(Hud: 88.)

The Fruits of Fear:

Ghazali (rahmatullahi `alayhi) says:

‘Fear rips away desires and muddens luxuries so that cherished sins become reprehensible, just as a honey lover is repelled by it when he learns that it has poison in it. This is how fear burns desires; disciplines the organs; subordinates the heart and gives it tranquillity. It also enables the heart to rid itself of pride, hatred, and envy; and it leaves it absorbed in it (fear). Hence, the heart becomes preoccupied with its own worries and looks towards its best interest in the long run. It is then engaged in only matters like meditation, self-analysis and struggle. It cherishes its time and moments.’ (Ihyaa: 4/160.)

Poems:

Abdullah ibn Mubarak (rahimahullah) said about fear:

When night befalls, they endure it
and see it through bowing in rukoo’ (prostration).
Fear has released their sleep, so they stand
and acquire security in vigilance.

Hasan ibn Hani (rahimahullah) composed the following (it has been credited to Imam Shafi`ee (rahimahullah)):

Fear Allah and hope for every good thing from Him;
Don’t follow your adamant self, lest you regret it;
Remain in between hope and fear
and you will rejoice with the Pardon of Allah if you submit.

(Muajjamul Udaba: 17/303 credited to Imam Shafi`ee and also in the Divan of Hasan.)

 

Details

Category: Hoping in and Fearing Allah

Hits: 18303

A slave should remain between fear and hope. For, the right and the approved kind of fear is that which acts as a barrier between the slave and the things forbidden by Allah. But, if fear is excessive, then the possibility is that the man will fall into despair and pessimism.

On the other hand the approved state of optimism is of a man who does good in the light of the Shari'ah and is hopeful of being rewarded for it. Or, conversely, if a man committed a sin, he repents sincerely, and is hopeful of being forgiven. Allah (subhaanahu wa ta'ala) said: {Verily, those who believed, and those who migrated and fought in the way of Allah, it is they who are hopeful of Allah's mercy. And Allah is very Forgiving, very Merciful.} (Al-Baqarah, 218)

In contrast, if a man indulges in sins and excesses, but is hopeful that he would be forgiven without doing anything good, then, this is self-deception, mere illusion and false hope.

Abu 'All Rowzbari has said,

"Fear and hope are like the two wings of a bird. If they are well balanced, the flight will be well balanced. But, If one is stunted, the Right would also be stunted. And, to be sure, if the two are lost, the bird will soon be in the throes of death."

Allah has praised the people of hope and fear in the following verse:

{Is one who worships devotedly during the night, prostrating himself or standing, fearing the Hereafter, and hoping for the mercy of his Lord (is equal to him who doesn't do these things)?} (Al Zumar, 9)

Hope then also demands fear.  If that was not the case, one would be in a state of false security.  Conversely, fear demands hope. Without that it would be despair.

 

Details

Category: Hoping in and Fearing Allah

Hits: 19405

Allah, the Most High, has said in the Qur'aan: {Has not the time come for the hearts of those who believe to be affected by Allah's Reminder and that which has been revealed of the truth, lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened? And many of them were rebellious, disobedient (faasiqoon).} [Al-Hadeed, (57):16]

Allah sent to us the Qur'an and "the skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah." [39:23]He mentioned in the Qur'an the promise and the threat, and made clear that His believing servants are fearful and shivering from the punishment of their Lord.

Eemaan (faith) strengthens and his certainty increases, becomes more fearful of Allah. 

Weeping of the Prophet, sallallahu `alayhi wa sallam

The Prophet, sallallahu `alayhi wa sallam, said to `Abdullah ibn Mas`ood, "Read to me the Qur'an." He said, "O Messenger of Allah! Should I recite to you and it was revealed to you?" He said, "Yes, for I like to hear it from others." I recited Soorat an-Nisaaa' until I reached the ayah, "How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?" [An-Nisaa' (4):41]

He then said, 'Stop now.' I found that his eyes were tearful." [Fath al-Bari 8:712]

Abdullah ibn ash-Shikhkheer, radhiallahu `anhu, said: "I saw the Messenger of Allah, sallallahu `alayhi wa sallam, praying with us, and I heard the sound of his weeping coming out of his chest, which was like the sound of a boiling pot." [Abu Dawood, An-Nasaa'i, and At-Tirmidhi in ash-Shama'il, authenticated by Ibn Khuzaymah, Ibn Hibban and Al-Hakim]

Weeping of Abu Bakr, radhiallahu `anhu

Aaisha said, "During his illness, the Messenger of Allah, sallallahu `alaihi wa sallam, said: 'Order Abu Bakr to lead the prayer.' I told the Messenger of Allah, sallallahu `alaihi wa sallam, that, 'Indeed, if Abu Bakr stands in your place the people will not be able to hear him due to his (excessive) weeping.'" [Al-Bukhari]

Our Weeping

The righteous have cried, the worshippers have cried and the believers have cried. And in this time there are people by whom a complete year passes and they do not drop a single tear from the fear of Allah.

O Allah we seek refuge with you from hard hearts. O Allah soften our hearts to Your remembrance!

{Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.} [Ar-Ra'd (13):28]

{The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur'an) are recited unto them, they increase their Faith; and they put their trust in their Lord (Alone).} [Al-Anfaal (8):2]

So why do we not cry today? We do not cry from the strength of the hardness of our hearts and our hearts' attachment to this world. So our hearts have hardened and our eyes have dried.

We are distant from our Lord. Had we been close our hearts would not have hardened. So he, who spends a whole week without his eye dropping a tear, let him sit and supplicate and humble himself. Maybe his heart would soften and his eye would drop a tear. And if his heart doesn’t drop a tear, then let him open the Book of Allah and read its verses with contemplation, humility and submissiveness.

So if his eye cries, his heart fears and his soul humbles he has succeeded; and if he continues in the state of the hardened heart, let him sit in a dark room and weep over his state, for his heart has died.

 

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 5916

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 12374

The Prophet (sallallaahu 'alayhi wa sallam) said,

"There are three qualities whoever has them, will taste the sweetness of Imaan: To love Allah and His Messenger (sallallaahu 'alayhi wa sallam) more than anyone else; to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)".

[Al-Bukhari and Muslim].

*Please click here if you can't see the above video.

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 15320

Loving Allah is the ultimate aim. Having attained the state of true love for Allah, each stage that follows it is one of its fruits and a branch from its roots - such as longing, intimacy and contentment. Each stage that precedes it - such as repentance, perseverance and doing without.

The most beautiful, the most sincere, the most elevated and the most exalted kind of love is most certainly the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to adore. Allah is the One to Whom hearts turn in love, exhalation and glorification, humility, submission and worship. Such worship cannot be directed towards other than Him. It is the perfection of love accompanied by complete submission and humility. Allah is loved for His own sake in every respect. All except Him are loved for the love they give in return. All the revealed Books, and the message of all the Prophets, bear witness to the love that is due towards Him, as does the natural impulse He has created in all His servants, the intellect He has given them, and the blessings He has poured on them.

Hearts, as they mature, come to love whomever is merciful and kind towards them. So how much greater is their love for Him from Whom all kindness springs!

Every good thing enjoyed by His creation is one of His limitless blessings, and He is One with no associates and no partners:

"And whatever good you have - it is from Allah; and then, when misfortune comes to you, you cry to Him for help." (Qur'an, An-Nahl 16:53)

And also:

"And from among mankind there are some who take for themselves (objects of worship as) rivals to Allah, loving them as they should (only) love Allah. And those who believe are stronger in their love for Allah." (Qur'an, Al-Baqarah 2:165)

And also:

"O you who believe, whoever of you becomes a rebel against his deen (know that in his place) Allah will bring a people whom He loves and who love Him, humble towards the believers, harsh towards the disbelievers, fighting in the way of Allah, and not fearing the blame of anyone who blames." (Qur'an, Al-Maidah 5:54)

The Prophet has sworn that no servant truly believes until he, (the Prophet) is more dear to that servant than his own child, father and all of mankind. (Related Bukhari, kitab al-Iman: 1/58 Muslim, kitab al-Iman, 2/15)

The Prophet also said to Umar ibn al-Khattab, "even until I am more dear to you than your own self". (Related Bukhari, kitab al-Iman wa'n-Nadhur, 11/523)

This means that you are not a true believer until your love for the Prophet Muhammad (peace be upon him) reaches this level.

If the Prophet must take precedence over our own selves; as Allah says: "The Prophet is closer to the believers than their own selves." (Qur'an, Al-Ahzab 33:6)

When it comes to what we love and what this entails, then is not Allah (Most Exalted is He), even more deserving of our love and adoration than our own selves?

Everything that comes from Him to His servants whether it is something that they hate, directs us to love Him. His giving and His withholding, the good fortune and the misfortune that He decrees for His servants and His abasing them and elevating them, His justice and His grace, His giving life and taking it away again, His compassion, generosity and veiling of His servants wrong actions, His forgiveness and patience, His response to His servants' supplications even though He is not in any need of His servants whatsoever - all this invites hearts to worship Him and love Him.

If a Human being were to do the smallest amount of any of these things to another, that person would not be able to restrain his heart from loving him. How can a servant not love, with all his heart and body, the One who is constantly Merciful and Generous towards him in spite of all his wrong actions?

Allah seeks His servants friendship and love by means of His generosity towards him, even though He is not in any need of him. The servant, on the other hand, invites Allah's anger through his disobedience and wrong actions, even though he is in need of His assistance.

Neither Allah's mercy nor His generosity towards the servant deter him from disobeying his Lord. In the same way, neither the servant's disobedience nor his wrong actions deter Allah from granting him His blessings.

Furthermore, while anyone who we love and who loves us may behave like this for personal gain, Allah does so in order to benefit us.

Furthermore, while anyone with whom we trade will not do business with us if he does not make a profit from the transaction - and he will do what he can to make a profit one way or another - Allah (Most Exalted is He) trades with us in order to enable us to make the best and greatest profit for ourselves from our transaction with him. Thus one good deed counts as between ten and seven hundred good deeds, or even more, while a bad deed is recorded as only one bad deed and can be swiftly wiped out.

Allah (Most Exalted is He), in His infinite mercy has created everything for us, both in this world and in the next. Who else then, deserves to be loved and worshipped more than Allah? All that we - and the whole of creation, for that matter - require and need is with Him. He is the Most Generous. He gives His servants more than they need, even before they ask him. He is pleased with even a little right action and increases its rewards. He forgives untold wrong actions and wipes them out. Whatever is in the heavens and the earth supplicates to Him. The multiplicity of things never bewilder Him, nor is He weary by the insistent pleas of His servants. Indeed He is pleased with those who persist in their supplication.

He is ever pleased with His servants who seek His assistance, and He is angry with those who do not. He is displeased when He sees a servant being disobedient and not caring about his actions, and yet He veils His servant's wrong actions while the servant himself does not veil them. He has mercy on His servant while the servant does not have any mercy on himself.

He has called him to His acceptance and mercy through His compassion and generosity - but he declines. He has sent Messengers to him and made His covenant known through them. Allah, even draws near him and says:

"....Is there anyone who is calling on Me, so I may answer his prayer? Is there anyone who is asking of Me, so I may grant his request? Is there anyone who is seeking My forgiveness, so that I may forgive him?" (Related by Muslim, Kitab al-Musafirin wa Qasruhu, 6/36)

How then, can our hearts not love Him, the One who - and no other than Him - grants rewards, answers prayers, pardons mistakes, forgives sins, veils wrong actions, dispels grief and drives away sorrow?

He alone, is worthy of remembrance, worship and praise. He is the most generous to be asked, the most liberal to give, the most merciful to pardon, the mightiest to assist and the most dependable to rely on.

He is more merciful to His servant, than a mother is to her baby. He is more pleased by the repentance of the penitent sinner than a man who is overjoyed to find his riding beast, with all his provisions still on its back after he had lost it in a barren land and had given up all hope of survival.

He is pleased with the obedient servant for his obedience, even though it could not have happened without his help and assistance. He pardons and forgives even after He has been disobeyed. And yet, the rights which are due to Him are the ones which are most rejected and neglected.

He is the nearest witness, the most sublime protector, the most true to His Word, and the most just of all Judges. He knows the secrets of the selves:

"There is not an animal of whose forelock He does not have a hold." (Qur'an, Hud 11:56)

He records the actions and decides the lifetimes of His slaves. To Him, the secrets in the hearts are known and the Unseen revealed. Everyone yearns for Him, faces humble themselves before the Light of His Face, and minds are completely incapable of understanding the Essence of His Being.

Love of Allah the Almighty gives life to the Heart and sustains the soul. The heart experiences no pleasure, nor feels any joy, nor tastes any success - not even life - if it does not have this love. If the heart loses this love, then the loss it suffers is more severe than that of the eye when it is deprived of its sight and the ear when it is deprived of its hearing.

Even worse than this, the decay of the heart when it is devoid of love for its Creator, Source, and True God, is far worse than that of the body when it no longer contains the soul. This truth is only recognised by the people who are alive, for a wound does not pain the dead.

A righteous man once said in a poem:

And love your Lord by serving Him
For lovers are but servants of the Beloved

When she was giving counsel to her children, one of the women of the salaf once said to them,

"Make it a habit to love and obey Allah, for those who have taqwah take their obedience to the point where their body experiences aversion for anything other than obedience. If the cursed one (shaytan) tries to tempt them to do something wrong, the wrong actions is ashamed and avoids them because of the way in which it is rejected by them."

Abdullah ibn al-Mubarak recited:

You disobey Allah,
and yet you still claim to love Him.
By Allah, such behaviour is disgusting,
by any standard!
You would have obeyed Him had your love been true.
For the lover is always obedient to the Beloved!

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 19307

The most beautiful, the most sincere, the most elevated and the most exalted kind of love is most certainly the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to adore. Allah is the One to Whom hearts turn in love, exhalation and glorification, humility, submission and worship. Such worship cannot be directed towards other than Him. It is the perfection of love accompanied by complete submission and humility. Allah is loved for His own sake in every respect. All except Him are loved for the love they give in return. All the revealed Books, and the message of all the Prophets, bear witness to the love that is due towards Him, as does the natural impulse He has created in all His servants, the intellect He has given them, and the blessings He has poured on them.

*Please click here if you can't see the above video.

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 20392

An heart-moving talk on the love of Allaah ('azza wa jall).  Imaam Ibn Taimiyyah (rahimahullaah) said:

"The heart will not find complete happiness except by loving Allah and by striving towards what is dear to Him. It is not possible to achieve this love except by rejecting all things that compete with it. This is what the words: 'There is no god but Allah' mean; this is the spirit of the deen of Ibraaheem and of that of every other Prophet." (Majmu' al-Fatawa, vol 28, p.32, Riyadh) 

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 19667

There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out and his goal. As Allah, the Exalted, has said,

“So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord turn your desires and intentions” (Qur’an 94:7-8).

And He, the Exalted, has also said,

“Would that they were contented with what Allah and His Messenger gave them and had said, ‘Allah is sufficient for us. Allah will give us of His Bounty, and so will His Messenger. We implore Allah’” (Qur’an 9:59).

Those who desire are three types:

1. Those who desire Allah,
2. Those who desire what Allah has
3. And those who desire other then Allah.

So the lover is the one who desires Allah.

The one who is concerned with works is the one who desires what Allah has.

And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him.

The Person Whose Desire is for Allah Alone

The person whose desire is for Allah alone, Allah with suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions.

And whoever prefers Allah to all others, Allah will prefer him to others.

And whoever is for Allah, Allah will be for him where he is not even there for his own self.

Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him.

From among the signs of experiential knowledge (ma’rifah) of Allah is veneration and awe (haybah). As the slave’s experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted, has said,

“It is only those who have knowledge among His slaves that fear Allah” (Qur’ân 35:28), meaning, those who are knowledgeable concerning Him. And the Prophet, peace and blessings be upon him, said, “I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him” (Al-Bukhârî and Muslim).

So whoever knows Allah (has ma’rifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people. Knowledge of Allah (ma’rifah) will bequeath to him shyness in front of Allah, veneration and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him and submission to His ordinances.

It was said to Junayd, may Allah have mercy upon him,

“There are a group of people here that claim that they can attain righteousness by leaving all movement.” He responded, “Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the m‘ârifûn) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works.” He also said, “One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn’t like.”

Yahyâ ibn Mu’âdh said, “The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his self and yearning for his Lord.” Others have said, “One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye.” It has also been said, “The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation.”

Abû Salymân Ad-Dârânî said, “While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!”

Dhun-Nûn (Al-Misrî) said, “For everything there is a punishment. And the punishment of the one who knows Allah (the ‘ârif) is being cut off from the remembrance of Allah.”

In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah’s subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved, so that nothing of it remains; when his heart has become full with reverence, awe, preference and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His dhikr, while maintaining His ordinances and preferring Him to others…Then this, this is the true lover (muhibb).

Junayd said, “I heard Al-Hârith Al-Muhâsibî say: “Love (mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul and your possessions and wealth. Then, your being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it.”

It was said, “Love (mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.” It was also said, “Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the ‘love’ anymore, but only witnesses the beloved.” It is mentioned in some of the Hadith Qudsi, “My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”

‘Abdullah ibn Al-Mubarak said, “Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived.”

Yahyâ ibn Mu’âdh said, “A muster seed’s amount of love is more beloved to me than seventy years of worship without love!”

Abu Bakr Al-Kattânî said, “An issue concerning love (mahabbah) came up in Makkah during the days of the Pilgrimage. The sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, ‘Give us what you have O Iraqi!’ He lowered his head in humility and his eyes shed tears, and he spoke: ‘(How great is) a slave who has left himself, connected to the dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah and with Allah.’ So the sheikhs cried and said, “There is nothing that can be added to this. May Allah rectify you, O Tâj Al-‘ârifîn (crown of those who know Allah)!”

It was said that Allah revealed to Dawûd, peace be upon him, “O Dawûd, I have made it prohbited (harâm) for the hearts to contain the love of Me and the love of others at the same time.”

Those who know Allah (the ‘ârifûn) have all agreed that love is not acceptable without compliance (with the Sacred Law, sharee’ah), so much so that some of them said, “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.” The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawhîd (belief in the Oneness of Allah).

Source: “The Garden of the Lovers and the Excursion of Those Who Yearn” by Imaam Ibnul Qayyim al-Jawziyyah.

 

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 14567

The love of Allah is a serious and weighty matter, which none attain but very few of the righteous slaves of Allaah.

The love of Allaah is “the status for which the righteous compete and strive… It is the nourishment of hearts and souls… the delight of the eyes… It is the life of which one who is denied it is dead… the light which the one who loses it is in deep darkness… the healing of which the one who is denied is sick… the joy which the one who is deprived of it lives in distress and pain…

It is the spirit of faith and good deeds… by means of which one may draw closer to Allaah… which, when it is absent, one is like a body in which there is no soul.”

O Allaah, make us among those whom You love.

The love of Allaah has signs and causes which are like the key to the door. These causes include the following:

1 – Following the guidance of the Prophet (peace and blessings of Allaah be upon him). Allaah says in His Holy Book (interpretation of the meaning):

“Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful” [Aal ‘Imraan 3:31]

2-5 – Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him. Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning):

“O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers” [al-Maa'idah 5:54]

In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him.

6 – Doing naafil (supererogatory) acts of worship.  Allaah says – according to a hadeeth qudsi – “My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him.” Supererogatory acts of worship include naafil prayers, charity, ‘Umrah, Hajj and fasting.

8-12 – Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah.

These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: “My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake.”

[Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 3019, 3020, 3021.]

What is meant by “two who visit one another for My sake” is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him.

[From al-Muntaqa Sharh al-Muwatta’, hadeeth 1779.]

13 – Being tested. Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah’s is the highest description. According to a saheeh hadeeth: “The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath."

[Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani.]

For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection.”

[Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani.]

The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection.

O Allaah, make us among those whom You love.

If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire… it is sufficient for you to know that you are beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows:

1 – People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): “When Allaah loves a slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him."

2 – What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.” [Narrated by al-Bukhaari, 6502.]

This hadeeth qudsi includes a number of benefits of Allaah’s love for His slave:

(i)  “I am his hearing with which he hears” i.e., he does not listen to anything but that which Allaah loves.

(ii) “his seeing with which he sees” i.e., he does not see anything but that which Allaah loves.

(iii) “his hand with which he strikes” i.e., he does not do anything with his hand but that which Allaah loves.

(iv) “and his foot with which he walks” i.e., he does not go towards anything but that which Allaah loves.

(v) “Were he to ask [something] of Me, I would surely give it to him” i.e., his du’aa’s are heard and his requests are granted.

(vi) “and were he to ask Me for refuge, I would surely grant him it” i.e., he is protected by Allaah from all things…

We ask Allaah to help us to please Him.

 

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 14735

Sufyaan al-Thawri said,

“Faith is not wishes or pretence, rather it is what settles in the heart and is proven by actions.”

The sincere believer has a heart like a burning coal, hence it was narrated by al-Haakim in his Mustadrak and al-Tabaraani in his Mu’jam with an authentic chain that the Prophet (peace and blessings of Allaah be upon him) said, “Faith wears out in your heart as clothes wear out, so ask Allaah to renew the faith in your hearts.”

The believer’s heart may sometimes feel overwhelmed by clouds of sin. This was portrayed to us by the Prophet (peace and blessings of Allaah be upon him) when he said, “There is no heart that does not have clouds like the clouds that cover the moon. When the cloud covers it, it is dark, and when the cloud moves away it shines.” (Narrated by al-Tabaraani in al-Awsat, and classed as saheeh by al-Albaani.)

So the believer’s heart is sometimes covered with a cloud and its light is hidden, and it remains dark and lonely, but if he strives to increase his store of faith and seeks the help of Allaah, that cloud goes away and the light in his heart starts to shine again. Hence one of the Salaf said:

“It is part of a person’s smartness to check on his faith and be aware of what affects it.”

It is also part of a person’s smartness:

“That he recognizes how the Shaytaan whispers to him.”

If you come back to faith and do as it requires, then you will achieve what you want. We will tell you of a basic principle which will let you know when faith is present and when it is not. Imam Ibn al-Jawzi said:

“O you who are turned away, O you who are deprived of meeting your loved ones, if you want to know how you stand before the king, then look at how you are spending your time and what work you are assigned to do. How many people stand at the door of the king, but no one enters except the one whom he cares for. Not every heart is fit to draw close, not every heart can be filled with love, not every wind is like the morning breeze.”

If a person wants to know how he stands before Allaah and how he stands in relation to His commands and prohibitions, let him look at himself and see what he is preoccupied with. If he is busy with da’wah and with saving people from the Fire, striving to attain Paradise, helping the weak and needy, honouring his parents, then let him rejoice in the fact that he is close to the King of kings, for Allaah does not help anyone to do good except those whom He loves.

But if he is has no interest in da’wah, dislikes the daa’iyahs and does not do good things, if he is preoccupied with this world and its gains, and with gossip and asking too many questions, whilst not doing much or following his whims and desires, let him know that he is far from Allaah and has been deprived of that which will bring him closer to Paradise, because Allaah says in His holy Book (interpretation of the meaning):

“Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected ( far away from Allaah’s Mercy).

And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah Islamic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)” [al-Isra’ 17:18-19]

If you want to have a high position in all kinds of good deeds, to be a devoted slave of Allaah and to honour your parents, and you are seeking Paradise, then you have to do the following:

1 – You have to revive the faith in your heart. Faith is what will bring the Muslim everything he seeks in this world and in the Hereafter. Faith is the key to all goodness and locks the door to all evil. The means of reviving and strengthening faith in one’s heart are many and varied, including doing a lot of acts of worship and righteous deeds.

2 – You must turn to your Lord sincerely, as it says in the report: “If My slave turns to me inwardly and outwardly, I will turn the hearts of My slaves to him with love and mercy.” Allaah has made worship the ultimate aim and loftiest purpose of man: “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56 – interpretation of the meaning)]

3 – You should always set your sights on the highest degrees, and make your goal in life to earn the pleasure of Allaah, and strive to attain the victory of Paradise, or to attain the highest Firdaws. You should strive as hard as you can to achieve these lofty aims.

4 – You should follow the example of historical Muslim figures such as the Sahaabah, Taabi’een and righteous forebears (the salaf).

5 – You should make the most of every minute, every moment and every heartbeat to use it in such a way as to increase your faith.

6 – You should try to keep company with righteous people, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “A man will follow the religion of his close friend, so let each one of you look at whom he befriends.” (Narrated by Abu Dawood and al-Tirmidhi with a hasan isnaad.) Good friends are one of the best means of helping you to obey Allaah and to avoid sin and error.

7 – Doing a lot of righteous deeds which will bring you happiness in this world and in the Hereafter.

8 – Praying qiyaam al-layl (the night prayer), making du’aa’ in the time just before dawn. The feet of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to swell because of his desire to be a thankful slave, even though Allaah had forgiven his previous and future sins.  Whoever seeks to achieve great things has to stay up at night (worship).
Hence al-Fudayl said:

“You hearts can never taste the sweetness of faith until they shun worldly pleasures.” And he also said, “If you cannot pray qiyaam at night and fast during the day, then know that you are deprived.”

9 – Persisting in reading a portion of Qur’aan daily, and other dhikr (formulas of remembrance) that helps you to think and ponder the meanings of the Qur’aan.

10 – Striving to spread the word and make da’wah for the sake of Allaah, and working for Islam as much as possible.
If you want to reach the status of devoted slave for which you long, then be as Allaah commanded His Prophet (peace and blessings of Allaah be upon him):

“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).” [al-An’aam 6:162]

Being a devoted slave of Allaah means declaring one’s devotion and belonging to the Lord, which can only be achieved by applying this aayah, so that we are for Allaah, the Lord of the Worlds, in all our affairs.

Being a devoted slave of Allaah can only be fully achieved in this manner; it can only be achieved by worshipping Allaah in the fullest sense of the word, which means making our living and dying, and all our movements, for Him alone. So we only speak that which is pleasing to Allaah; we only do that which is pleasing to Allaah; we focus our intention in these words and deeds only on Allaah. Worship should not be reduced to merely raising and lowering our heads at certain times, or giving a few pennies every once in a while, or fasting a few days each year, or moving our lips to say a few words and dhikrs.

Hence the deeds that lead to this status – of being a devoted slave – are innumerable and may take many shapes in all aspects of our lives and the places where we live. This is by the bounty of Allaah towards us and towards all people.

Just look, in every place where you find yourself and every moment that comes to you, for that which will please Him, and what you think He wants to see you doing, and do it. Then you will be a devoted slave.

Finally, we ask Allaah to accept righteous deeds from us and from you, and to gather us and you in His mercy with the Prophets, siddeeqs, martyrs and righteous, and those surely are the best of companions.

 

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 22233

The Muslim believes that Allah the Almighty has chosen some of His servants to be His devotees, making them act in obedience, and honouring them with His Love, and giving them of from His grace. He is their Supporter, loves them and draws them nearer to Him. In turn, they are His devotees who love and revere Him. They do whatever He commands them and recommend others to do the same. They refrain from whatever He forbids and advise others to refrain from it. They love what He loves and hate what He hates. If they ask Him, He gives them. If they seek His aid, He aids them. If they seek refuge in Him, He grants them asylum.

They are the men of piety and belief, dignity and good news in both this life and in the Hereafter. Each pious believer is one of the Awliyaa' of Allah.

They differ in only grades proportional to their belief and piety. The more one's share of piety and belief, the higher his rank and dignity before Allah. Those with the most grace are the Prophets and the Messengers of Allah, then, the believers. The Muslim believes in all of the phenomenon and miracles that Allah causes to occur by their hands. Events such as the increase of otherwise little amounts of food, curing the diseased and the ill, crossing oceans (without navigational means), and fire that causes no harm etc. It is important to differentiate between Al-Kaaramah -the phenomenon (which is given to the devotee) and Al-Mu'jizah - the miracle (which is given to the Messenger). The miracle is accompanied by a challenge while the phenomenon is not. Among the greatest phenomenon is abiding in obedience by doing what is commanded in the Shari'ah

(Islamic Law) and staying away from what is prohibited.

1. The statements of Allah the Almighty such as:

"No doubt! Verily, the Awliya' of Allah, no fear shall come upon them nor shall they grieve. Those who believed, and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world, and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success." (10:62-64)

And: {Every time Zakariyya entered Al-Mihraab (a place to pray) to (visit) her, he found her supplied with sustenance. He said: '0 Maryam! From where have you gotten this?' She said, 'This is from Allah.'} (3:37) 

And: {Allah is the Wali (Protector) of those who believe. He brings them out from darkness into light.} (2:257) 

And: {And they are not its (Al-Masjid Al-Haram's) guardians? None can be its guardians except the pious.} (8:34) 

And: {Verily, Yunus was one of the Messengers. When he ran to the laden ship. Then he (agreed to) cast lots, and he was among the losers. Then a (big) fish swallowed him as he had done an act worthy of blame. Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) until the Day of Resurrection.} (37:139-144) 

And: {Verily, my Wali (Protector) is Allah Who has revealed the Book (the Qur'an), and He protects the righteous.} (7:196)

And: {Thus it was, that We might turn away from him evil and immorality. Surely, he was one of Our chosen (guided) servants.} (12:24) 

And: {Certainly, you shall have no authority over My servants.} (15:42) 

And: {Then cried unto her from below her, saying: 'Grieve not: your Lord has provided a water stream under you. And shake the trunk of date palm towards you, it will let fall fresh ripe dates upon you. So eat and drink and be glad.’} (19:24-26)

And:{We (Allah) said: 'O fire! Be you coolness and safety for Ibrahim!' And they wanted to harm him, but We made them the worst losers.} (21:69-70) 

And: {Do you think that people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs? (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave. They said: 'Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!' Therefore, We covered up their (sense of) hearing (causing them to go in deep sleep) in the Cave for a number of years. Then We raised them up (from their sleep).} (18:9-12) 

2. Allah's Messenger (sallallahu `alayhi wa sallam) informed about the Awliyaa' of Allah and their grace, according to what he narrated from Allah:

"Whoever shows hostility to My Wali, I proclaim war against him. My servant does not draw near to Me by anything more beloved to Me than what I have made obligatory upon him. My servant continues to draw near to Me by the voluntary deeds, until I love Him. When I love him, I will be his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his feet with which he walks. If he asks Me, I will surely give him. And if he seeks refuge in Me, I will surely give him refuge." (Agreed upon)

The Prophet (sallallahu `alayhi wa sallam) said: "Indeed Allah has men, such that if one of them swears that a thing will be done, it will be done." (Agreed upon with the wording "servants" instead of "men.")

And: "Among the nations before you there were Muhaddathun (people who were inspired, though they were not Prophets). And if there is any such a person among my followers, it would be 'Umar" (Agreed upon)

He (sallallahu `alayhi wa sallam) also said, "A woman was nursing her infant when she saw a man mounting a high horse, she said: 'O Allah! Make my infant like that man.' The infant looked at the man and said: 'O Allah! Do not make me the like of him.'" (Agreed upon)

Allah (a'zza wa jall) mentioned the three people that were trapped in the cave, petitioning Allah by their good deeds, so Allah opened the way for them and they escaped safely after petitioning Him by their good deeds. (Agreed upon)

In the Hadeeth about monk and the boy, the boy threw a stone killing the beast that was preventing the people from passing. Thus the people were able to pass. This also was a miracle showing the dignity of the boy. When the king tried to kill the boy, he could not. He threw him from the top of a high mountain, he did not die. Then he threw him in the sea but he emerged walking out of it. This also was a miracle dignifying the righteous boy. (Al-Bukhari)

3. Thousands of scholars and witnesses narrate the phenomenon’ of countless number of individuals.[1] Like the report that says that the angels used to shake hands with 'Imran bin Husayn, may Allah be pleased with him. That Salman Al-Farisi and Abu Ad-Darda' were eating in a bowl and they heard the bowl or the food glorifying Allah. While Khubayb was a captive of the pagans in Makkah, he was seen eating grapes, while there were no grapes in Makkah.

Al-Bara' bin 'Azib, may Allah be pleased with him, is one of those who if he swore (by Allah) that anything would be done, it was done. When it was the day of Qaadisiyyah, he petitioned Allah that the Muslims overpower the polytheists and that he be the first martyr of the battle. It was thus.

'Umar bin Khattab, may Allah be pleased with him, was delivering the Friday sermon on the pulpit of the Messenger of Allah (sallallahu `alayhi wa sallam) in Al-Madinah, and behold! He was heard saying: "O Sariyah! The mountain!" He repeated it twice directing the leader of the army to a better position.

Sariyah, who was far from Al-Madinah, heard the call and retreated to the mountain. The army was victorious. When Sariyah returned to Al-Madinah, he told 'Umar and the Companions what he heard.

Al-'Ala' Al-Hadrami, may Allah be pleased with him, used to pray: "O All-Knower, All-Wise, the Most High, the Most Great!" His supplications were responded to. Once he crossed the sea with a troop yet the saddles of their horses did not get wet.

Al-Hassan Al-Basri prayed to Allah against a man who used to hurt him; instantly, the man died.

The donkey of a man from Nakh'a died while he was travelling. The man performed Wudoo' (ablution), prayed two Rak'ahs and called upon Allah. And behold! Allah resurrected his donkey for him and the man carried his luggage on it. There are countless cases of phenomenon witnessed by thousands, even millions of people.

_____________

[1] Most of these miracles are confirmed in the Two Sahihs, the authentic Sunan or the authentic reports.

Details

Category: To Deeply Love Allaah With All Your Heart

Hits: 20415

Many a pen has moved in the early hours of the morning and the late hours of the night, as philosophers, thinkers and writers exercised their minds, thoughts and emotions in trying to uncover the fine - yet apparent - realities of this finite and temporal world of existence. Many were so misguided that they even wondered and grappled with the idea of whether a Creator even existed, and others took it to the next step and wondered if God existed then what were His characteristics and what meaning would His characteristics hold for the human being?

Indeed our Beloved Prophet [saws] is described as having Jawaamiu’l Kalim; Jawaami' is the plural of Jaami’, which means comprehensive and extensive, and kalim is the plural of kalimah, which means utterance, saying, maxim or a few words. Therefore, the Prophet’s [saws] words carried a myriad of meanings and a wealth of blessings in them - although they were few and concise. The Prophet [saws] was so eloquent, that he would move his blessed lips to say the shortest of expressions containing the deepest of meanings, to the extent that it wouldn’t be an overstatement or exaggeration to suggest that trillions of books really seem incomplete in front of his one statement. This is why commentaries and explanations of his words continue flowing from the glowing spiritual depths of our respected scholars. One such statement, in which the Prophet [saws] unravelled what philosophers and thinkers have missed and continue to miss, is when he said:

“The most truthful statement a poet has ever made is the saying of Labid: Everything besides Allah is Baatil.” [Al Bukhari and Muslim]

There is no term that can adequately describe the word ‘Baatil’; it suffices to say that it refers to that which is null, false, vain and untrue. In short, it means that everything besides Allah has no true existence - in comparison to His existence.  Everything besides Allah does not have true value, only He has true value.  Everything besides Allah will perish, except His Being. Everything besides Allah may let you down, yet He will never let you down. People may never forgive you, but if you turn to Him He is Ever-Awaiting…

As you grew up, becoming accustomed to the pain and sad realities of this world, as the heart became accustomed to pain and deceit, you realised everything besides Allah is…baatil.

When you wake up at night and feel the serenity of the night, all asleep, except the Lord that never sleeps, you realised everything besides Allah is…baatil.

As you watch the super powers and their economies crumbling, you realised everything besides Allah is…baatil.

As your days pass, and your bones become dry, your skin wrinkles and your health declines, you will realise that everything besides Allah is…baatil.

When the angel of death comes to you and your beloved ones have no choice but to let you go, you will realise that everything besides Allah is…baatil.

When you find yourself in the darkness of the grave and you hear the footsteps of your friends as they walk away and the angels come to question you about your Lord, you will realise everything besides Allah is…baatil.

On the Day of Judgement, when the mountains crumble and the earth opens like doors, you will realise everything besides Allah is…baatil.

When the sun is above your head on the Day of Judgement and everyone is saying nafsy, nafsy [myself, myself] – and the Prophets send you from one Prophet to the next, you will realise everything besides Allah is…baatil.

When the Prophet [saws] goes down in prostration on the Day of Judgement, asking Allah to have mercy and to begin the reckoning, you will realise everything besides Allah is…baatil.

When, inshAllah, you look towards Allah’s Face in the hereafter, that’s when you will really know that everything besides Allah is… baatil, baatil, baatil…

Jareer [ra], said: "We were with the Prophet on a full moon night. He looked at the moon and said, "You will certainly see your Lord as you see this moon, and there will be no trouble in seeing Him….”[1]

O Allah, all is baatil except You; all is finite except You, but You are the Haqq [truth]. Forgive us and give us a place near You, as You gave to Your beloved ones, make us birds that fly under Your throne, roaming freely in Paradise. Aameen.

 

___________

[1] Saheeh al Bukhari

 

Details

Category: Remembrance (Dhikr)

Hits: 47510

Among the greatest means to achieve the expansion of the heart and its tranquility and satisfaction is abundant remembrance of Allaah. Remembrance of Allaah has a wonderful effect of bringing expansion and tranquility to the heart, and removing worry and grief from it. Allaah, the Most High, said:

“Without doubt in the remembrance of Allah do heart finds satisfaction.” [Surat Ar-Ra`d, 13: 28]

This is because of the special effect that the remembrance of Allaah over the hearts, and the fact that the slave, when remembering Allaah has the hope of receiving a good reward and recompense from Him.

Among these things also is proclaiming and mentioning the favours and blessings of Allah on oneself, both the outwardly manifest, and the hidden. There is no doubt that recognition of Allaah’s favours and blessings, and speaking about them, is a means by which Allaah removes grief and worry from the heart, and makes a person thankful to Allaah. The station of thankfulness is in itself a station of sublimity and excellence, whatever the amount of poverty or illness, or other forms of tribulations that engulf him. When he compares the limitless and uncountable favours of Allaah on him, and the unpleasant things that befell him, he sees how extremely small they are in comparison with the blessings of Allaah on him.

In fact, trials and tribulations are such that when the slave is afflicted wiht them, and he does what is required of him of patience, acceptance and surrender, their oppressive burden becomes light, and their pain becomes mild. In addition to that, the hope that the slave has in the reward of Allaah, and his belief in the fact that he is worshipping Allaah by his being patient and accepting what Allaah has tried him with, these things sweeten the bitterness of the affliction. So the sweetness of the reward causes him to forget the bitterness of the patience.

Among the most useful things in this respect also is working with the teaching of the Prophet (sallallaahu alayhi wa sallaam); in a confirmed hadith he said:

“Look at those that are below you (in worldly positions), and do no look at those that are above you (in worldly positions); that is more befitting for you not to hold the favours and blessings of Allaah on you with contempt.” [Bukhari and Muslim reported it.]

If the slave were to put this noble teaching in front of his eyes, he would realise how far he has been exalted and favoured over many people: in well-being and exemption from tribulations, in richness and what comes with it; and this is true no matter what his condition is. If he does this, his anxiety will vanish, as well as grief and worry, and his delight and joy with the favours and blessings of Allaah by which he has been placed above many who are lower than him, will increase.

Source: Useful Ways Of Leading A Happy Life, Chapter 3 Pages 20-22.

 

Details

Category: Remembrance (Dhikr)

Hits: 39980

The term ذكر 'Dhikr' means remembrance and in the Islamic context, it is used in the sense of remembrance of Allah.

Allah Almighty tells us in the Quran:

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا

"O you who believe! Remember Allah with much remembrance." (33:41)

Our Prophet (peace be upon him) also told us:  "He who remembers his Lord and he who does not are like the living and the dead." (Bukhari & Muslim)

Dhikr is an all-embracing term that, in addition to including the ritual acts of worship, covers an array of activities of the tongue and heart. It involves thinking of and making mention of Allah at all times and in every area of our lives. This is the worship that has no special time, but is performed constantly so that it permanently links man’s life with Allah and His service.

The importance of constant Dhikr cannot be emphasized enough, particularly if we desire to be on the receiving end of Allah’s attention, Grace and Mercy.

Allah tells us in the Quran: 

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

"Then remember Me, I will remember you." ( 2:152 )

Our Prophet (peace be upon him) told us that Allah has said:

"I am with My servant when he remembers Me and his lips move making mention of Me." (Saheeh Al-Bukhaari)

Our Prophet (peace be upon him) also said: "A man does nothing more calculated to rescue him from Allah’s punishment than making mention of Allah."(Tirmidhi and Ibn Majah)

Reciting & Reading Qur'aan is Dhikr

In addition to our ritual acts of worship including the most frequent one i.e. Salaat -prayer, there are many other ways of remembering Allah. Of these, reading and reciting the Qur'aan is the foremost.

Allah refers to the Qur'aan as ‘Adh-Dhikr’ i.e. ‘The Remembrance’ or ‘The Reminder’ in as many as 55 places in the Qur'aan. In Surah Saad, Verse 1, he tells us:

ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ

"By the Qur'aan, full of Dhikr."

And in verse 49:

هَٰذَا ذِكْرٌ

 "This (the Qur'aan) is a Dhikr ".

Reading, understanding, reflecting and pondering on Allah’s words is the most effective way of remembering Him.

Dhikr All Day, Everyday

Dhikr also includes remembering Allah when one gets up in the morning, on starting to do anything, on eating, leaving the house, on entering various places and before performing so many other activities. Our Prophet (peace be upon him) has taught us the appropriate supplications for every occasion and if we can recite these with understanding, all our activities will, Allah Willing, amount to His remembrance and worship. With a little effort these can be learnt; but if for any reason one cannot remember the appropriate one, then even saying بسم الله 'Bismillah' and being conscious of Allah amounts to Dhikr and will be a source of barakah (blessing) in everything we do.

When a man said: "O Messenger of Allah the ordinances of Islam are too many for me, so tell me something that I may cling to", he (peace be upon him) replied:

"Your tongue will continue to be supple by making mention of Allah." (Tirmidhi & Ibn Majah)

There are so many ways of remembering Allah, taught to us by our Prophet (peace be upon him). When we:

• Glorify Him by saying: سبحان الله 'Subhanallah' (How perfect is Allah);
• Praise Him by saying: الحمد لله 'Alhamdulillah' (All praise is for Allah);
• Magnify Him by saying: الله أكبر 'Allahu Akbar' (Allah is the Greatest);
• When we say: أستغفر الله 'Astaghfirullah' (I seek Allah’s forgiveness);
• when we say: لا حول ولا قوة إلا بالله 'La hawla wa la quwwata illa billah' (There is no power nor might except with Allah)

- all this is Dhikr.

 Our Prophet (peace be upon him) also said:

كلمتان خفيفتان على اللسان، ثقيلتان في الميزان، حبيبتان إلى الرحمن‏:‏ ‏ 

"(There are) two words, (which are) light on the tongue, heavy on the scale and beloved to the Most Gracious:

سبحان الله وبحمده، سبحان الله العظيم‏

SubhaanAllaahi wa bihamdihi. Subhaan Allaahil adheem.

How perfect Allah is and I praise Him. How perfect Allah is, The Supreme." [Saheeh Al-Bukhaari and Muslim]

We have also been taught the prescribed Dhikr for the mornings and evenings. Allah tells us in the Quran regarding prayers and Dhikr:

 فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

"So glorify Allah when you come up to the evening and when you enter the morning. And His are all the praises and thanks in the heavens and the earth; and in the late afternoon and when you come up to the times when the day begins to decline." (30; 17-18)

This morning and evening Dhikr should also include seeking Allah’s protection from Satan’s machinations and whisperings and all those things that can harm us. Our Prophet (peace be upon him) said:

"The devil is encircling the heart of the son of Adam, when he mentions Allah, he withdraws; but when he is neglectful, he makes evil suggestions." (Bukhaari)

When we supplicate to Allah earnestly, this is also Dhikr. Dhikr can be done anywhere and at anytime. Allah tell us in the Quran:

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

"Men who remember Allah standing, sitting and lying down on their sides and contemplate the (wonders of) creation." (3:191).

Ablution is not a prerequisite for Dhikr and Dhikr can be pronounced with the tongue or done silently. However, when one is saying it, one must not do it with a careless and inattentive heart and try to be conscious of what one is saying.

Dhikr is not only to remember and mention Allah when one is on one’s own but also when one is amongst people i.e. in assemblies. Our Prophet (peace be upon him) told us that that Allah said: "I am present when My servant thinks of me, and I am with him when he remembers Me. If he remembers Me inwardly I shall remember him inwardly and if he remembers Me in people, I shall remember him among people who are better than they." (Bukhari & Muslim) Our Prophet (peace be upon him) also said: "People will not sit remembering Allah without the angels surrounding them, mercy covering them, peace descending on them and Allah mentioning them among those who are with them." (Muslim)

Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah (peace be upon him) said,

 ‏"‏لا تكثروا الكلام بغير ذكر الله، فإن كثرة الكلام بغير ذكر الله تعالى قسوة للقلب‏!‏ وإن أبعد الناس من الله القلب القاسي‏"‏‏.‏

"Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard." [At-Tirmidhi]

Isa ibn Maryam used to say,

لاَ تُكْثِرُوا الْكَلاَمَ بِغَيْرِ ذِكْرِ اللَّهِ فَتَقْسُوَ قُلُوبُكُمْ فَإِنَّ الْقَلْبَ الْقَاسِيَ بَعِيدٌ مِنَ اللَّهِ

وَلَكِنْ لاَ تَعْلَمُونَ وَلاَ تَنْظُرُوا فِي ذُنُوبِ النَّاسِ كَأَنَّكُمْ أَرْبَابٌ وَانْظُرُوا فِي ذُنُوبِكُمْ كَأَنَّكُمْ عَبِيدٌ

فَإِنَّمَا النَّاسُ مُبْتَلًى وَمُعَافًى فَارْحَمُوا أَهْلَ الْبَلاَءِ وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ

"Do not speak much without the mention of Allah for you will harden your hearts. A hard heart is far from Allah, but you do not know. Do not look at the wrong actions of people as if you were lords. Look at your wrong actions as if you were slaves. Some people are afflicted by wrong action and some people are protected from it. Be merciful to the people of affliction and praise Allah for His protection." (Muwatta Imaam Maalik)

Gatherings where people assemble to learn and teach religion and to remember Him are greatly encouraged and valued in Islam. Allah has angels who go about seeking those who remember Allah. Our Prophet (peace be upon him) said: "When you come upon the pastures of Paradise, feed on them." When asked what the pastures of Paradise were he replied that they were circles where Allah is remembered. (Tirmidhi)

Even when people come together for social purposes, it is important to remember Allah in some way. Our Prophet (peace be upon him) said: "People who arise from an assembly in which they do not remember Allah will be just as if they had got up from an ass’s corpse and it will be a cause of grief to them." (Abu Dawud).

There are many prescribed ways of Dhikr that are acceptable and praiseworthy in our religion. It is important to remember that Dhikr must be done in these prescribed ways as Allah tells us:

وَاذْكُرُوهُ كَمَا هَدَاكُمْ

"And celebrate His praises as he has directed you." (2;198)

Thus creating one’s own ways of Dhikr for e.g. reading something or reading something for a specific number of times, unless there is evidence of it in the Quran and the Sunnah, is to be avoided as it may result in the wastage of one’s good deeds.

Dhikr is a means of blessings and reward from Allah and also results in peace of mind. Allah tells us in the Quran:

 الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

"Those who believe and whose hearts find satisfaction in the remembrance of Allah, for without doubt, in the remembrance of Allah do hearts find satisfaction."(13;28)

It is vital for our salvation that we remember Allah at all times, both in private and when amongst people. The men and women who remember Allah have been specially mentioned in the Qur'aan amongst the categories of people that are dear to Allah. We have been told about them:

 وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

"And for men and women who engage much in Allah’s remembrance. For them has Allah prepared forgiveness and a great reward." (33;35)

May Allah make us of those who remember Allah much in times of happiness and sorrow, aloud and in solitude. Aameen.

 

Details

Category: Remembrance (Dhikr)

Hits: 60867

Imam Ahmed, may God be pleased with him, once was traveling and needed to stay somewhere overnight. When he went to the masjid, the guard (not recognizing Imam Ahmed) denied him entrance. Imam Ahmed tried numerous times, but the guard did not accept his requests. Frustrated, Imam Ahmed resolved to spend the night in the masjid yard. The guard became furious and dragged him away, despite the old age and frailty of Imam Ahmed.

A baker, whose shop was nearby, watched this scene and took pity on Imam Ahmed. He invited the Imam to stay with him for the night. While there, Imam Ahmed noticed that the baker continually made istighfaar (asking for Allah’s forgiveness) while working, and in the morning, the Imam eagerly asked his host about the latter’s continual seeking of forgiveness. The baker said it had become like second nature, and Imam Ahmed then asked whether the man had experienced any reward from this practice.

The baker answered,

“By Allah! No duaa (supplication to God) I made except that it was answered but one.”

“And what is that duaa?” asked Imam Ahmed.

“To be able to see the famed Imam Ahmed ibn Hanbal!”

Imam Ahmed interjected, “I am Ahmed ibn Hanbal!”

He then went on to add:

“By Allah! I was dragged to your place so that you can have your duaa/wish come true.”

 

Details

Category: Remembrance (Dhikr)

Hits: 45511

The Prophet (sal Allahu alayhi wa sallam) said about the people of Jannah,“They will be inspired with tasbeeh (saying “subhanAllah”) and takbeer (saying “Allahu Akbar”) as they are inspired with breathing.” (Muslim)

“The analogy of breathing is used because it is something man does with no conscious effort. Their breathing will become tasbeeh, and the reason for this is that their hearts will be illuminated with the knowledge of their Lord, may He be glorified, and filled with love for Him, and whoever loves a thing remembers it frequently.” -Fathul Baari, Ibn Hajar, rahimahullah.

Ibn Taymiyyah rahimahullah stated that this tasbeeh and takbeer will be one of the pleasures enjoyed by the people of Paradise. He said,

“This is not the kind of obligatory work that is done for the sake of a specific reward. It is the same as the kind of deeds that people do for pleasure and enjoyment.” (Majmoo’ al-Fataawa)

Source: “Paradise and Hell” by Shaykh Umar Al-Ashqar, hafidhahullah, pg 304.

 

Details

Category: Remembrance (Dhikr)

Hits: 14931

I heard the Sheikh of Islam, Ibn Taymiyyah - may Allaah sanctify his soul - say,

'Truly, there is a Heaven in this world,
[And] whoever does not enter it,
Will not enter the Heaven of the next world.'

And once he said to me,

'What can my enemies do to me?
I have in my breast both my Heaven and my Garden.
If I travel they are with me, and they never leave me.
Imprisonment for me is a religious retreat [khalwa].
To be slain for me is martyrdom [shahada]
And to be exiled from my land is a spiritual journey [siyaha].'

During his imprisonment in the fortress, he would say,

'I could not be more grateful for this blessing were I to have this entire fortress in gold';

or,

'I could never repay them for the good that has come to me in [this prison].' (Ibn al-Qayyim accompanied Ibn Taymiyyah to prison (cf. Introduction).)

And in prostration he would say, whilst in a state of imprisonment

'O Allaah, help me in my gratitude to You, remembrance of You and the most comely worship of You'

as much as Allaah willed. (A prayer recommended by the Prophet to Mu'adh. Nasa'i, Sahw, 1286; Abu Dawud, Salat, 1301.)

Once he said to me,

'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.'

And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse,

'And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment.' (Qur'an LVII:13.)

Allaah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' on his face ('Nadratun al-na'im'). (Qur'an LXXXIII:24).

When we were seized with fear and our thoughts [about Allaah's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquility.

So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength. A gnostic once said,

'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!'

Another said:

'How pitiful, the wordly people! They leave this life without ever having tasted the sweetest thing in it.'

When asked what that was, he replied,

'The love of Allaah, the knowledge of Allaah and the remembrance of Allaah,'

or words to that effect. (Possibly referring to the saying by 'Abd Allaah ibn al-Mubarak:'Wordly people leave the world before having feasted on the sweetest thing in it.' They asked him what that was and he answered, 'The knowledge of Almighty Allaah.' (Isfahani, Hilya, VIII:167.)

Another said:

'There are times when the heart dances in joy.'

And another said,

'There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!'

To love Allaah, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare.

It is by this that the hearts of those who love Allaah are gladdened and that the gnostics find life. As their hearts are gladdened by Allaah, so others are gladdened by them. For whoever finds his source of gladdness in Allaah, gladdens all hearts; whoever does not, finds nothing in this world but restlessness. Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allaah; and so seek intimacy [with Allaah] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allaah, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allaah, and acknowledge Him as much as you are able. Draw near to Allaah by whatever of it pleases Him. Make your association [with wordly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.

Protect your heart and be careful of how you spend your day and your night.

Let not the sun set on you before you reach camp, 'lest you be carried off'.

Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them... (There are some ommisions in the arabic editions here. The sense of the last sentence is not at all together clear.)

The prison in which Imaam Ibn Taymiyyah passed away:

 

Details

Category: Remembrance (Dhikr)

Hits: 40243

As humans, we are truly powerless, especially when it comes to the unseen future. So why shouldn't we turn to Allaah and seek His perfect help whenever we require it? Allaah responds to the call of His servant when he asks Him for guidance. After all, we are seeking to do something in order to please Him.

Istikhaarah means to ask Allah to guide you to the path best for you between two Islamically permissible options. In matters that are waajib (obligatory), haraam (forbidden) or makrooh (disliked) there is no need to pray Istikhaarah. Salaat-ul-Istikharah should only be used for matters that are mubaah (allowed) or in matters that are mustahabb (liked or encouraged), in which there is a decision to be made as to which one should be given priority.

Many wrong notions exist concerning Istikhaarah. Many Muslims will pray, read the supplication of Istikhaarah, and run to bed expecting to see a dream showing them their future husband, what her favourite colour is, and some other weird fantasy. That is not the purpose of this Salaat.

The results of an Istikhaarah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. You then follow the results of the Istikhaarah, if you don't then it tantamounts to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly.

How Is Salaatul-Istikhaarah Performed?

It is a Sunnah that, if one needs to choose between permissible alternatives, one should pray two non-obligatory Raka'aat (Units of Prayer), even if they are of the Sunnah prayers or a prayer for entering the Masjid and recite therein whatever one wishes of the Qur'an after reciting Surah al-Faatihah. Then one should praise Allah and sends Salutations to the Prophet (peace be upon him) and recite the following supplication mentioned in the Hadeeth (Prophetic Narration).

The description of Salaat-ul-Istikhaarah was narrated by Jaabir ibn 'Abd-Allah as-Salami (may Allah be pleased with him) who said,

"The Messenger of Allah used to teach his companions to make istikhaarah in all things, just as he used to teach them surahs from the Qur'an.

He said, 'If any one of you is concerned about a decision he has to make, then let him pray two rak'ahs of non-obligatory prayer, then say:

'O Allah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty.

You have power, I have none. And You know, I know not. You are the Knower of hidden things.

O Allah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me.

And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it."

The Prophet added that then the person should mention his need. [Saheeh al-Bukhaari]

Therefore, Salat-ul-Istikhaarah is just two raka'aat of a non-obligatory prayer, prayed at anytime during the day, with a specific supplication at the end. While reciting the du'a, you should be thinking about the situation you want to be advised about with pure intentions and from the bottom of your heart. Then remember that Allaah says that whenever he guides a heart aright it can never be misguided. Afterwards, you should 'have a good feeling' about one of your options. Whatever option you feel is best right after you say the du'aa should be your decision. If you're still in doubt, you can repeat.

Imaam an-Nawawi (may Allah have mercy on him) wrote,

"...after performing the Istikhaarah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the Istikhaarah. If his feelings change, he should leave what he had intended to do, otherwise he is not completely leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely leave what he himself had desired or determined."

Some people mistakenly wait for a dream to give a clear sign as to what decision to make, but this is not true, and often times it never really happens. In fact, dreams may lead you away from what Allah wants you to do, as Shaytaan might try to deceive you in your dreams.

Salaat-ul-Istikhaarah is for everybody. It's a way for all of us to implore Allah for divine guidance and mercy. It is yet another invaluable resource from Allah to keep us on the straight and narrow Siraat-ul-Mustaqeem. The Prophet (peace be upon him) guidance regarding the Istikhaarah is for all Muslims, not just the scholars. Despite this gift, too many of us take the advice of our friends and parents, or accept the norms of our society and act without ever wondering what Allah wants us to do. We must stop looking towards the creation for guidance, we must begin to consult Allah, the Creator.

I cannot provide a better conclusion than advising that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says,

{Put your trust in Allâh, certainly, Allâh loves those who put their trust (in Him).} [Surah Al-Imran Ayah 159]

 

Details

Category: Remembrance (Dhikr)

Hits: 68253

So what is Dhikr? Sounds like a cool word. Dhikr, looks pretty neat in Arabic script.

Dhikr, according to the book Fiqh-Us-Sunnah by Sheik Sayyed As Sabeeq, mentions that, "All words of praise and glory to Allah, extolling His Perfect Attributes of Power and Majesty, Beauty and Sublimeness, whether one utters them by tongue or says them silently in one's heart, are known as Dhikr or remembrance of Allah."

Allah is so great, every time I see the glittering stars in the sky, resembling diamonds and pearls, I call to mind the greatness of Allah. Every time I see the various creatures Allah has created I reflect upon the greatness of Allah, the rainbow-colored parrots in the Amazon Forest, the birds how they soar so high in the sky only by the will of Allah.

I have been given the chance to be able to work for Paradise, shelter and clothing, having a mother and father, the ability to communicate with relatives and friends across the world using e-mail, and the greatest blessing- the religion Allah has chosen for me, Islam!

These are just some of the things Allah has blessed me with, and if I were to try and name and count all of them, it would impossible. Just take a moment, try to name all the blessings Allah has bestowed on you, and you will know what I mean.

Don't you agree that remembering Allah is the least you could do in order to acknowledge the gifts and blessings He has bestowed you with?

Remembering Allah is the foundation of good deeds. The more we remember Allah, the closer we will get to Him. You can see that our greatest example, Prophet Mohammed (peace and blessings be upon him), used to remember Allah at all times. So you know Dhikr is good, but what do you get in return for remembering Allah?

"Verily, the Muslims (those who submit to Allah in Islam) men and women... (up to)... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)

The difference between the one who makes Dhikr and the one who does not is well explained in this Hadith. Abu Musa Al-Ash`ari (may Allah be pleased with him) reported: The Prophet said, "The similitude of one who remembers his Lord and one who does not remember Him, is like that of the living and the dead.'' (Al-Bukhari and Muslim).

All right, so we know what Dhikr means and why we should do it. Here are some more specific things we can say to remember Allah.

Abu Huraira reported that the Prophet said, "I love repeating Subhan Allah , Walhamdu lillah , wa La ilaha ill-Allah, wa Allahu Akbar (Glorified is Allah, all praise is due to Allah, and there is no God but Allah, Allah is the greatest) more than all that the sun shines upon.'' (Muslim and Tirmidhi).

Abu Huraira reported: The Messenger of Allah said, "He who recites after every prayer: Subhan Allah (Allah is free from imperfection) 33 times; Alhamdu lillah (praise be to Allah) 33 times; Allahu Akbar (Allah is Greatest) 33 times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.'' (Muslim).

So, next time you're waiting for a bus or walking to school, remember to think about the greatness of Allah.

"And remember Allah much, that you may be successful.'' (62:10).

 

Details

Category: Remembrance (Dhikr)

Hits: 90876

Dhikr must not only be felt by the heart and uttered with the tongue, but must also effect good deeds.

What is the precise meaning of 'dhikr'? What is its scope and what does it entail?

Does it simply involve certain utterances of the tongue, like Subhan Allah (Glory be to Allah), Alhamdu lillah (All praise be to Allah), Allahu Akbar (Allah is the Greatest), La ilaha illallah (There is no god but Allah)?

Does it involve the recitation of some other selected verses Quran? Or is there more to it?

Of course, such utterances of the tongue and recitation of verses of the Quran are important. In fact they are very important forms of dhikr, for indeed, the best forms of remembrance are those that involve both the heart and the tongue.

You must understand, however, that the scope of dhikr is considerably wider. Dhikr must not only be felt by the heart and uttered with the tongue, but must also effect good deeds.

Significantly, Ibn Al-Qayyim suggests that dhikr encompasses

"any and every particular moment when you are thinking, saying or doing things which Allah likes".

Hence, if your conversation is filled with the words of God, this is dhikr. And if all your actions are in accordance with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, sitting and even while reclining. This is only possible if dhikr embraces every single aspect of life.

Consider for example the following verse of the Quran where dhikr is emphasized in both Prayer and business activity:

{O Believers, when the call to Prayer is sounded on the Day of Congregation, hasten to Allah's remembrance and leave all worldly commerce. This is for your own good, if you but knew it. And when the Prayer is finished, then disperse through the land, and seek of the bounty of Allah; and remember Allah frequently that you may prosper.} (Al-Jumu`ah 62:9-10)

Attending the Friday Prayers, listening to the Khutbah, or sermon, and performing the congregational Prayer are all well known as forms of dhikr. But in our worldly pursuits as well, we are urged to remember Allah even more often.

We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr. But of course, they can only be dhikr if, alongside with the relevant supplications in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Paradise.

Otherwise, as the Quran warns us, far from being dhikr, they may have the opposite effect:

{Let not your worldly possessions and your children make you neglectful of Allah's remembrance. But spend in the way of Allah.} (Al-Munafiqun 63:9-10)

The Methods of Dhikr

We have thus far discussed the significance, meaning and scope of dhikr. Let us now turn to the various forms and methods of dhikr. How do we remember Allah in the morning and evening, during the day and at night and while standing, sitting or reclining? There are basically two forms of dhikr.

The first involves continuous and sustained inner awareness of Allah in all that we say and do in our daily lives.

The second involves mechanisms, whether performed individually or collectively, that help to develop the first.

Sustained Awareness of Allah

Let us begin with a discussion of the first form and its methods. How can you remember Allah throughout the normal course of your day without withdrawing from the routine of your daily worldly life?

How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the same time, ensure that your life as a whole — every moment of it — is permeated with remembrance of Allah? Such an all-pervading dhikr can be an onerous task, but one you can accomplish with some ease.

Let me remind you of four states of consciousness that you must strive to develop by remembering certain things, absorbing them and reminding yourself of them often.

1. Say to yourself: "I am in Allah's presence; He is watching me."

If ever you are alone, He is the second and that if you are two, He is the third.

{He is with you wherever you are.} (Al-Mujadalah 58:7)

{He is nearer to you than your jugular vein.} (Qaf 50:16)

He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing. Remind yourself of this as often as you can, and throughout the day, every time you begin a new task, and every time you speak.

Indeed, your aim should be to impress this on your heart in such a way that it ultimately becomes your very breath. When the Prophet was asked by a Companion about the best method of purifying himself, he replied:"You should always remember that Allah is with you wherever you are." (At-Tirmidhi)

2. Say to yourself: "Everything I have has been given to me by Allah."

All that there is — surrounding you, on you and in you — comes from Allah alone. There is none that creates or gives anything but Allah (An-Nahl 16:78; Ya-Sin 36:33-35.)

Therefore, reflect upon all the blessings that He has created you with and be thankful to Him. In all the dhikr that the Prophet has taught us, gratefulness to Allah is a constant theme.

Many of these dhikrs are simple to learn, and indeed, it was the most simple of his dhikr that he used most frequently. When the Prophet rose in the morning, he would say Alhamdu lillah; whenever he ate or drank he would say Alhamdu lillah; and even when he relieved himself he would give thanks to Allah.

Learn as many of the dhikrs as you can, and throughout the day, as you witness all that Allah has blessed you with, punctuate your day with these dhikrs.

If ever you appear to be short of things to be thankful for, recall the hadith of the Prophet: "There are 360 joints in the body and for each joint you must give a sadaqah [thanks or charity] each day." (Al-Bukhari.)

You must give a sadaqah for each one of them because without any one of them you will be incomplete and handicapped. You must do this on a daily basis for should any one of them become damaged one day, you will similarly become incapacitated.

Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats an average of 72 times a minute. Every time it beats, it does so with the permission of Allah.

The moment He withdraws that permission, the heart will stop beating and your life will certainly come to an end. If you feel that there is nothing else to thank Allah for, then thank Him for the life that He has given you — for, so long as there is life, there is hope.

3.Say to yourself: "Nothing in this world can happen without His permission."

Everything lies in the hands of Allah. No harm can befall you and no benefit can reach you except as Allah ordains. It is as the Quran informs us:

{If God should touch you with misfortune, none can remove it but He; and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-Wise, the All-Aware.} (Al-An`am 6:17-18)

The Prophet Muhammad would supplicate to Allah after each Prayer: "O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, nobody can give to me."

Prayer after Prayer, you should recite these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permission.

4. Say to yourself: "I am going to return to Allah one day and that day could be today."

You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening. Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment.

Such an uncertainty does not, of course, justify a complete withdrawal from this life so as to prepare for the next in some monastic fashion. It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with — time, ability and energy — as He has advised.

Then, and only then, will your life have achieved what is required of it, and your return will achieve what is required of it. To help you attain this state of consciousness, recall and reflect upon the following Quranic verse as much as you can and throughout the day:

{From Allah we came and to Him we shall return.} (Al-Baqarah 2:156)

These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah.

To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise.

Details

Category: Remembrance (Dhikr)

Hits: 44350

I will not keep it a secret that I am not the one of cooking fans, as I used to consider it as a waste of time and effort.

When I got engaged, I discovered that my mother in law is one of those who spend most of their life time at the kitchen, moreover she loves to give variety to new kinds of food from time to time using different kinds of Arabic and western cooking books.

This matter – of course – used to make me worry because I thought that my fiancé, after marriage, would compare between my cooking and his mother’s.

So when we have finished with all marriage arrangements and the marriage date was determined, my fiancé noticed that I was delaying the wedding and every time I used to invent a different excuse so finally he came and asked me “you are delaying the marriage for a reason I do not know, what is it?” then I felt the matter is being discovered and I do not have anything to do but saying the truth, so I said “ frankly, I hate kitchen!” then he laughed in astonishment and told me “anyway I like simple kinds of food and also I do not mind if I eat the same kind of each two days ” these words calmed me down and I did not delay the marriage any more, on the contrary after I got married I started feeling responsible for the house and all its matters which include the kitchen! So I told myself “you have to do your best in the kitchen even if your husband likes simple kinds of food”.

At the first day I entered my kitchen for cooking I asked God for help and trust on Him then I pleaded Him that my food would not come to be much less that of my mother in law. Then I started to cook and during that time I remembered--with God’s help-- some words of one of our sisters who was giving us lessons at the mosque during Ramadan and she said – God Rewards her—“the Arabian woman spends most of her life time at the kitchen, especially in Ramadan, which wastes much of this great month. Ramadan is like a scent flying away easily! So do not miss it in the kitchen and such kind of works, and if though why do not you mention God while at the kitchen? Has anyone of you tried to cook while she is glorifying Allah?!”

I felt I need to do that, not to take the opportunity of Ramadan—because we were in other month which I do not remember now—but for the hope that God Will Make my food tastes good!!

And I decided to start with saying God’s name before each step; starting with turning the fire on , passing through putting butter, then onion and garlic , then tomato and ending with turning the fire off.

The second time I asked myself why do not I say Surat Al-Ikhlas (the loyalty), after mentioning God’s name, during each step? I love this Surat very much, it is short and there are a lot of rewards with saying it too!!

So I have started doing that with God’s help and then, subsequently, God led me to glorify Him while the food is being cooked and during washing the dishes or cleaning the kitchen.

My husband’s reaction was to praise my food to the extent that he said my food has been better than his mother’s! —And of course I did not believe him then—because I am not the one who would pay much attention for the taste of food as long as it is fitting for eating and the salt is not too much, and I thought him saying that as a compliment, after all I was still new bride and such compliments are very normal. But I have noticed that he is repeating such words very often and this made me so happy but I never believed him and thought it is just encouraging from him especially when I discovered that he is one of the greatest fans when it comes to well cooked food , moreover he pays much attention to the way each kind of food is cooked, and thus he told me before marriage turned out to be encouragement, nothing more!!!

When I used to invite my mother in law to spend few days with us she used also to praise my food and I thought she was making a compliment as well. I have noticed that she used to spend her time with me at the kitchen while I was pleading her to have rest at the living room however she used to refuse. Because we were chatting with each other—I did not notice that she was watching my cooking till she asked me once about the method of cooking a certain kind of food and when I mentioned it she was surprised but I did not understand why till she called me once, after months from my marriage, to tell me “I adjure you to tell me the secret of your food taste” so I asked her if she is joking but she swore that she was not!!!

This was a surprise for me and I started thinking deeply to find out the reason but I could not find any but mentioning God’s name and surat Al-Ikhlas and sometimes glorifying God so I told her: “do you want the truth?” she said “sure” then I told her the aforementioned , she was surprised but she seemed as if she did not believe me, I noticed the next time she visited us that she was watching me while cooking to make sure of what I had told her!! And when she believed she told me that she “is doing the same thing now” and that she started noticing a progress in her food taste too!!!.

The funny thing about this matter is that I do not hate cooking or spending time at the kitchen anymore, especially when I play a cassette there; in the kitchen, to listen to Quran and different kinds of religious lessons. Subsequently the time I am spending at the kitchen has become amusement and I do not feel the pass of time except after finishing with everything.

Not only that but also—with God’s help—I am not confined to cook just the ordinary dishes but also baking foods like cake, pizza, and sometimes making jars and pickles to the extent that my friends and relatives did not believe that when they knew!!!

Glory to Allah that mentioning Him has secrets we do not know, but such ignorance dose not prevent us the amazement of such secrets. So Glory to you God how great you are!!!!

 

Details

Category: Remembrance (Dhikr)

Hits: 37404

Remembrance is easy for the servant-whether he lies in bed or journeys, in health or in illness, in comfort and luxury, in his daily work, standing, sitting or lying down, on his way or at home. No [other] act can be performed so often and in so many situations. In fact, it is so easy that he could sleep in his bed and still be ahead of the one who stands [in worship] but is heedless. The sleeper rises having traversed a great distance, all the while stretched out on his bed; whereas the one standing heedlessly rises seated on his mount. {And that is the grace of God which He gives to whomever He pleases.} [57:21]

It is recounted that there once was an ascetic [rajul min al-`ibad] who stayed the night with a man as a guest. The ascetic spent the entire night standing in prayer, while the host was stretched out in his bed. When he rose in the morning, the ascetic said to the host,

'The caravan has gone on before you,' [sabaqak al-rakb, by which he meant, ‘I have surpassed you in the journey to God’] or words to that effect.

To which the [host] replied,

'It is unimportant that one spend the night travelling and then wake up with the caravan. What is important is that one spend the night in bed but wake up having crossed a great distance.'

This and similar sayings have beneficial and detrimental aspects. If they lead someone to think that by lying in bed he can surpass a person who stands in prayer, then they are false. Rather, they refer to the one who lies in bed but his heart is attached to his Lord; the love of his heart cleaves to the Throne, and so he passes the night encircling the Throne with the angels. The man himself has passed away from the world and what it contains. The only thing that keeps him from standing in prayer is some hindrance, such as physical pain, cold or fear of being seen by enemies pursuing him, or some other excuse. He lies in bed, but God knows best what is in his heart.

The other person, however, stands in prayer and recites. In his heart is the desire to be seen, to impress others, to have some rank or praise from them. Or else, his heart is one place and his body in another. And God knows best what is in his heart.

There is no doubt that the one in bed will rise having far surpassed the one who stands, because [the value of] an act rests in the heart, not the body: it depends on the dweller, not the dwelling. [The meaning of an] expression is in its first motion [that is, whatever intention motivates someone to a word or deed, determines the meaning of that word or deed], and it is remembrance which inspires the dweller's resolve, stimulates the love that is dormant [in his soul] and resurrects the quest that has died.

 

Details

Category: Remembrance (Dhikr)

Hits: 38657

WHO amongst us dislikes being praised? Well, we might not do a certain act to be praised but yes we do feel happy when our work is appreciated. How we go ‘over the moon’ when our bosses appreciate our work.

Should I not remind you of a small deed by which Allah will remember you and praise you! That’s Dhikr, remembering Allah.

{Therefore remember Me (by praying, glorifying,). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.} (Qur’an, 2:152)

You may remember Allah on this earth in a small gathering, but Allah, Who is high above the heavens, will remember you in a better gathering, amongst the angels.

Prophet Muhammad (peace be upon him) said, “Allah says: “I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).’’ (Al-Bukhari and Muslim)

So when we attend Islamic lectures and classes of Qur’an and Hadith in which Allah is remembered, His Religion is taught, Inshaa' Allah, our Creator will mention us in gatherings better than ours. When we do Dhikr, like Tasbeeh (Subhan Allah), Tamheed (Alhamdulillah), Takbeer (Allahu Akbar) and Tahleel (Laa ilaha illAllah) to ourselves, Allah will also Inshaa' Allah remember and mention us. What a great honor!

Why should we do Dhikr?

• Command of Allah: {And remember the Name of your Lord every morning and afternoon.} (Qur’an, 76:25)

• Path to success: {...and remember Allah much, that you may be successful.’} (Qur’an, 62:10)

• Best of deeds: 

The Messenger of Allah (peace be upon him) said, “Shall I not inform you of the best of your actions which are the purest to your Lord, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?’’ They said, “Certainly.’’ He (peace be upon him) said, “Remembrance of Allah the Exalted.’’ (Al-Tirmidhi)

• Easy way to earn reward:

Prophet Muhammad (peace be upon him) said, “Wudhoo' is half of Salat, and the expression: 'Subhaan Allah' (Allah is free from imperfection)’ fills the Balance, and the expression: 'Alhamdulillah' (praise be to Allah) fills the space between the heavens and the earth.’’ (Sahih Muslim)

There are many more benefits of Dhikr, mentioning of which is not possible in a short article. Dhikr is a deed that doesn’t take more than half a second of our time and has enormous benefits. Dear brothers and sisters, let’s keep our tongues moist with Dhikr. Besides it’s a very easy 'Ibadah (act of worship). It doesn’t require us to be in ablution or facing the Qiblah; it is also not restricted to specific timings – we can do it while driving, doing our household work, buying groceries, etc.

 

Details

Category: Remembrance (Dhikr)

Hits: 42766

Allah - the Most High - said: {O you who believe! Remember Allah and remember Him a lot.} [Soorah al-Ahzaab 33:41].

{Those men and women who remember Allah a lot.} [Soorah al-Ahzaab 33:35].

{So when you have finished the rights of your Pilgrimage, then remember Allah as you remember your fore-father, or with more intense remembrance.} [Soorah al-Baqarah 2:200].

These verses contain a command to remember Allah intensely and abundantly, since the worshipper is in dire need of [remembering Allah] and cannot do without it even for a twinkling of an eye.

This is because every moment that a person does not spend in the dhikr (remembrance) of Allah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allah) said:

"If a person were to spend such and such number of years engaged [in the dhikr of Allah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained."

Al-Bayhaqee relates from 'Aaishah [radiallaahu 'anhaa] that the Prophet [sallallaahu 'alayhi wa sallam] said: "There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement." (2)

Mu'aadh ibn jabal [radiallaahu 'anhu] relates that the Prophet [sallallaahu 'alayhi wa sallam] said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allah." (3)

Mu'aadh ibn Jabal also relates that Allaah's Messenger [sallallaahu 'alayhi wa sallam] was asked: "What action is the most beloved to Allah?" So he replied: "That you continue to keep your tongue moist with the dhikr of Allah, until you die." (4)

POLISHING THE HEART

Abu Dardaa (radiallaahu 'anhu) said:

"For everything there is a polish and the polish for the heart is the dhikr of Allah".

Al-Bayhaqee relates from Ibn 'Umar radiallaahu 'anhu that Allaah's Messenger [sallallaahu 'alayhi wa sallam] said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dhikr of Allah." It was said: "Not even Jihaad in the path of Allah?" So he replied: "Not even if you were to continue striking with your sword until it breaks." (5)

There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of AIlaah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished.

And hearts become rusty due to two things:-

(i) neglecting remembering Allah, and
(ii) committing sins.

The polish for these two things is:-

(i) seeking Allaah's forgiveness and
(ii) dhikr.

CONFUSING TRUTH WITH FALSEHOOD

Whoever neglects [remembering Allah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allah - the Most High - said:

{And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost].} [Soorah al-Kahf 18:28].

QUALITIES OF A GUIDE

So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost.

The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:-

(i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness;

(ii) exceeding the limits of something;

(iii) being destroyed; and

(iv) opposing the truth. Each of these sayings are very close in meaning to each other.

The point is that Allah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who's example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.

Indeed, there is no difference between the living and the dead, except with the dhikr of Allah; since [the Prophet sallallaahu 'alayhi wa sallam] said: "The example of one who remembers Allah and someone who does not, is like the example between the living and the dead."(6)

_______________

FOOTNOTES

1. Al-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82).
2. Hasan: Related by Abu Nu'aym in al-Hiliyatul-Awliyaa (51361-362). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.5720).
3. Saheeh: Related by lbnus-Sunnee in 'Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami' (no.5446).
4. Hasan: Related by lbn Hibbaan (no.2318). It was authenticated by Shaykh Saleem al-Hilaalee in Saheeh al-Waabilus-Sayyib (p.80).
5. Saheeh: Related by Ahmad (4/352), from Mu'aadh ibn Jabal radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.5644).
6. Related by al-Bukhaaree (11/208) and Muslim (1/539).

 

Details

Category: Salaah

Hits: 7472

The situation of the Ummah today necessitates that we remind ourselves of some important and beneficial reminders that will help us in our situation and relieve us from the resultant grief and concerns that we suffer from. We may also suffer from personal problems that also require a similar remedy. From amongst the legislated ways to repel the negative effects of trials and tribulations is ṣalāh itself.

The Prophets and the righteous understood the huge status of ṣalāh among other acts of worship and so they used to resort to it and what it contains in terms of Qur’ān, dhikr and du’ā when tribulations and tests would befall them. It is authentically reported that Ṣuhaib (radiy Allāhu ‘anhu) said,

“When the Prophet (ṣallAllāhu ‘alayhi wasallam) used to pray he would whisper something we could not hear…and they (i.e. the Prophets) would flee to prayer when they were alarmed or dismayed by something.”[1]

Imām Aḥmad also reported in his Musnad with a good chain of narration that ‘Ali (radiy Allāhu ‘anhu) said on the day of the Battle of Badr,

“I looked at ourselves and saw that everyone was asleep except for the Messenger of Allāh (ṣallAllāhu ‘alayhi wasallam), who was underneath a tree praying and weeping until the morning.”[2]

‘Abdullāh b. Mas’ūd (radiy Allāhu ‘anhu) also narrated that the Prophet (ṣallAllāhu ‘alayhi wasallam) would beseech Allāh (subḥānahu wa ta’ālā) when praying when the two armies clashed during the Battle of Badr,

“The Prophet (ṣallAllāhu ‘alayhi wasallam) stood praying and I never saw anyone implore anyone like I saw the Prophet (ṣallAllāhu ‘alayhi wasallam) implore his Lord. He (ṣallAllāhu ‘alayhi wasallam) would say, “O Allāh! I beseech you to fulfil your promise!” and then he mentioned the established and well known supplication.[3]

Imām al-Bukhāri (raḥimahullāh) also reported on the authority of Umm Salamah (radiy Allāhu ‘anha) that, “the Prophet (ṣallAllāhu ‘alayhi wasallam) woke up one night and said, “Glory be to Allāh! What great afflictions have been sent down tonight! What great treasures have been opened up tonight as well! Awaken the women sleeping in these dwellings for perhaps a person who is clothed in this life will be naked in the afterlife.”[4] Ibn Ḥajar (raḥimahullāh) commented upon this narration by saying, “In this narration we learn the recommendation of hastening to prayer when one fears imminent evil just as Allāh (subḥānahu wa ta’ālā) said, “and seek help through ṣabr and prayer.” (2:45) and when the Prophet (ṣallAllāhu ‘alayhi wasallam) became distressed by anything he would hasten to prayer and he would command the one who saw something in their dreams that they disliked, to also pray.”[5]

Moreover, it is reported that ‘Abdullāh b. al-Naḍr (raḥimahullāh) said, “My father mentioned to me that Darkness prevailed in the time of Anas b. Mālik (raḥimahullāh), I came to Anas (radiy Allāhu ‘anhu) and said (to him), “Abū Hamzah! Did anything like this happen to you in the time of the Messenger of Allāh (ṣallAllāhu ‘alayhi wasallam)? He replied, “I seek refuge in Allāh (subḥānahu wa ta’ālā). If the wind blew violently, we would run quickly towards the mosque for fear of the coming of the Day of Judgment.”[6]

It was also reported that while Ibn ‘Abbās (radiy Allāhu ‘anhu) was travelling, news of the death of his brother reached him. He then said, “Indeed we belong to Allāh (subḥānahu wa ta’ālā) and unto Him we shall return” and then took to the side of the road and prayed two units of prayer and then walked over to his riding animal saying, “And seek help in ṣabr and prayer.”[7] It is due to this narration and other similar narrations that Imām al-Ājurri (raḥimahullāh) and other scholars said that it is recommended for someone who has been afflicted with a tribulation to pray two units of prayer.[8]

Therefore, ṣalāh, du’ā and the recitation of the Qur’ān are from the greatest means to remain steadfast during testing times and tribulations. This is because turning to these acts of worship endues a sense of awe and closeness to Allāh (subḥānahu wa ta’ālā) and helps one attain the special care and protection from Him (subḥānahu wa ta’ālā). It is unfortunate though that you will find many people that are heedless of this sunnah and in fact, for many people, prayer is probably the last thing on their minds when they suffer from such tribulations since they feel as though they are not in the “right frame of mind” to pray! If only they would try earnestly to turn to Allāh (subḥānahu wa ta’ālā) they would find something else!

Whether you feel the brunt of the trials and tribulations of the ummah or suffer from your own personal trials, turn to prayer, for you will find a hidden enclave that will shelter you from the difficulties and harms of life. Let us also not forget the powerful tradition of the Prophet (ṣallAllāhu ‘alayhi wasallam),

“Worshiping during the period of widespread turmoil is like emigration towards me.”[9]

And Allāh (subḥānahu wa ta’ālā) knows best.

Source: Based on an article written by Sheikh Nāṣir al-‘Umar: al-Isti’ānah bi al-Ṣalāh ‘alal-Aḥdāth.

Notes:

[1] Reported by Aḥmad in al-Musnad (4/333)

[2] Ibid (1/125)

[3] Al-Sunan al-Kubrā (6/155)

[4] Al-Bukhāri (115)

[5] Fatḥ al-Bāri (1/211)

[6] Abū Dāwūd (1196)

[7] Shu’ab al-Imān by al-Bayhaqi (7/114)

[8] Cf. Al-Furū’ by Ibn Mufliḥ (2/285)

[9] Muslim (2948)

Details

Category: Salaah

Hits: 6956

Umm Habibah bint Aboo Sufyaan (radi Allaahu 'anhaa) narrated that the Messenger of Allaah (sal Allaahu alaihi wa sallam) said: “Whoever prays twelve Raka'aat during the day and night will have a house built for him in Paradise: four Raka'aat before Dhuhr and two after it, two Raka'aat after Maghrib, two Raka'aat after 'Ishaa, and two Raka'aat before Fajr.” (Hasan Sahih,Tirmidhi)

One of the Umayyad Khalifa’s asked Ibn Hazm (r), “Why do we fear death?”  Ibn Hazm (r) replied,

“Because we hate to go from what we have built to what we have destroyed.”

Whatever efforts and accumulations we have made are for this Dunyah and it shows in the form of our properties, businesses, possessions, etc., looking very nice. When we try to imagine our property in the Aakhirah we don’t see anything, or at best, we are uncertain. Thus, we don’t feel comfortable about going there. But our death will bring an end to this life and will take us to the life of that uncertain place anyway.  

So why not invest in a real estate project for the Hereafter? A person’s heart is where their wealth is, e.g. a lady is always conscious of where her purse is, and if she has to leave it and go somewhere she tells someone else to mind it for her. If we send our wealth forward and do the deeds that earn us riches for the Hereafter then our hearts will also be inclined to move on from this temporary abode. Rasool Allaah (sal Allaahu alaihi wa sallam) told us that whoever prays these 12 Raka'aat of Sunnah, gets a beautiful mansion made for him or her in Jannah!

Let’s get on with it inshaa'Allaah.

Details

Category: Salaah

Hits: 8241

On the request of our Noble Shaikh 'Abdirazzaaq al-Badr asking us students to compile 50 points of benefit from the book Tadheem Qadr as-Salaah by al-Imaam al-Marwazee (taught by the Shaikh here in Madeenah) showing the importance of Salaah in Islaam. Here are 50 points, may Allaah increase both the Shaikh and the Imaam in good, aameen.

1. The Salaf would teach people they met the importance of Salaah whenever possible, in Saheeh al-Bukhaaree it is narrated by 'Aaishah (radiyallaahu 'anha) that they would teach people the rulings concerning Salaah as well as its importance.

2. The author of the book himself, Imaam al-Marwazee, would be praised by the people of his time due to how amazing they found his Salaah to be.

3. Salaah is the most important act in Islaam after the Shahaadah, see Soorah al-Bayyinah, how Allaah mentions the command of Salaah after the Shahaadah straight away.

4. In Soorah At-Tawbah Allaah tied brotherhood in faith with Salaah, if the Mushrikoon make Tawbah and establish the Salaah and pay the Zakaah then they are your brothers in faith.

5. The Prophet (salallaahu'alyhi wassallam) was commanded by Allaah to fight those who abandon Salaah.

6. Aboo Bakr (radiyallaahu 'anhu) fought those who stopped praying after the death of the Prophet.

7. Islamically if a person were to pray to a direction other than the Qiblah, that person would not be considered a Muslim. Then what about a person who doesn't even pray at all?

8. All the Prophets of old established Salaah (mentioned in more detail later on).

9. When Allaah brought Moosa ('alyhi salaam) close and spoke to him, the first act he was taught was that of Salaah. See Soorah Taahaa.

10. The magicians who fought Moosa used to be in deep Shirk, but once they acknowledged their error and made Tawbah, the first thing they did was to prostrate to Allaah (i.e. Salaah)

11. Allaah commanded Moosa to tell his people to establish Salaah. See Soorah Yunus.

12. Prophet Eesa ('alyhi salaam) spoke in the craddle and the first act of obedience he mentioned to have been commanded with was that of Salaah. See Soorah Maryam.

13. Prophet Ibraaheem ('alyhi salaam) left his son and Haajar in a barren valley (Makkah) and from amongst all the deeds the only one he made Du'a for regarding them as well as himself, was that they would establish Salaah. See Soorah Ibraaheem.

14. Allaah praised Prophet Ismaa'eel in the Qur'aan and that is because he used to establish the Salaah and command his family to do likewise.

15. Allaah mentions specifically how Prophet Zakariyya would stand in the Mihraab (place of prayer) praying to his Lord. See Soorah Aal Imraan.

16. When Ibraaheem was about to sacrifice Ismaa'eel and he put his face down as mentioned in Soorah as-Saafaat, scholars such as Mujaahid and Ishaaq say that this means Sujood.

17. When Prophet Daawood come to know of his mistake (Soorah Saad) the first thing he did was fall down in prostration to Allaah (i.e. Salaah).

18. Prophet Suleymaan forgot to pray Salaatul 'Asr due to forgetfulness and being preoccupied with his horses, this was not done deliberately and only happened once, even then, it was a major thing for him and he made Tawbah by sacrificing his beloved horses. See Soorah Saad.

19. It is mentioned in the Sunnah, of how Prophet Daawood used to pray his night prayers, this shows how serious he would take his prayer.

20. When Prophet Yunus was swallowed by the whale, Allaah mentions in Soorah Saafaat that if it hadn't been for him praising Allaah he would have been left in the stomach of that whale until the Day of Judgement. The scholars say, this praise means that he would establish the Salaah.

21. The people of Madyan whom Prophet Shuayb was sent to, made fun of him by saying, do your prayers command you...? (Soorah Huud) This shows that they would always see him praying and that Shuayb 'alyhi salaam become known amongst his people for Salaah.

22. The Prophet mentions in an authentic hadeeth that whenever the Prophets would face a difficult time, they would rush to prayer.

23. Every person who neglects Salaah it is due to following desires, whether it be love for sleep, love for work and making more money etc.

24. Some of the Salaf would ask their parents, whilst still being young children, about Salaah.

25. Those who enter the hell fire, when asked what caused them to enter it, they don't mention any other deed from amongst the obligatory deeds they left off, except Salaah. See Soorah Muddathir.

26. In Soorah al-Munaafiqoon, Allaah warns the believers not to let their wealth and children stop them from remembering Allaah - the scholars mention that the remembrance of Allaah here means Salaah.

27. In Soorah al-Layl when Allaah mentions those who disbelieve He says "He did not attest (i.e. believe) nor did he pray" so Allaah mentioned specifically that these people don't pray. And if it hadn't been for the importance of Salaah in Islaam, Allaah would not have singled out this one deed from amongst all the other deeds in Islaam the non believers left off other than Salaah.

28. The Prophet mentioned in a hadeeth that those who do not pray will be resurrected with Qaaroon, Haamaan and Fir'awn. Which believer would be pleased with being in such a company on the Day of Judgment?

29. Notice how the Prophet mentioned these three individuals specifically, the scholars say the reason for this is that, Qaaroon was prevent from the truth and remembrance of Allaah due to his pursuit of wealth, Haamaan was stopped because of love for his work and Fir'awn was prevented from it due to his pursuit of leadership and following his own desires. And if you really ponder on it, you will come to see that most of the people who do not pray are often one of these three types of people.

30. Being regular in performing Salaah will prevent someone from despairing in the mercy of Allaah, notice how in Soorah al-Ma'aarij Allaah mentions those who pray as an exception to the general rule of despair amongst mankind.

31. In Soorah Maryam, Allaah threatens those who pray but delay their prayers, with being thrown into Al-Ghayya which is a part of Jahannam. Now imagine what the case is for those who do not even pray at all?

32. No worship in Islaam needs Tahaarah before it except Salaah, this shows the status of Salaah in our religion.

33. Again in Soorah Maryam, Allaah mentions Prophet after Prophet and then concludes by mentioning how ALL of them would fall into prostration (i.e. Salaah) when reminded of the verses of their Lord.

34. Many ahaadeeth mention to us the tremendous reward for performing Wudhu, walking to the masjid, waiting for Salaah etc. If this is the case for these things that lead up to Salaah, then what about Salaah itself?

35. Also in Soorah al-Maa'oon Allaah threatens those who pray but do so without paying attention to their prayer. He threatens them with al-Wayl which is destruction, if this is the case for one who actually prays, what then about a person who refuses to pray at all?

36. All worship in Islaam is only required during certain times or under certain circumstances, such as the fasting of Ramadhaan, this is only once a year. The Zakaah is only required from someone who possess the means, similarly with the Hajj. Whereas with Salaah, it is always required, from the sick, the poor etc (in a way they are able to).

37. The menstruating woman is not required to pray, and this shows the purity and high status of Salaah in Islaam.

38. The Musaafir (traveller) is not excused from Salaah, even though he faces a lot of hardship and difficulties in his travel, he is only allowed to shorten some prayers but never to leave it off completely.

39. If you can pray standing up then you have to do so. If not, then pray sitting down, if not then on your side and so on. Salaah can never be abandoned.

40. Even in the heat of battle, the Mujaahideen are not allowed to forsake Salaah.

41. Tahaarah (purifcation) is something required for Salaah, but if one is not able, then their is a substitute, Tayamum.

42. Similarly, if one was to be naked and can not find clothes to cover themselves at all, they are still required to preform Salaah and not let the time pass him. See the speech of the Imaam in his book.

43. During the other forms of worship such as fasting, hajj etc, one is allowed to talk, to sleep, to laugh and so on whilst performing these type of acts, whereas in Salaah all these things become prohibited. Meaning the heart is not allowed to be preoccupied with anything but the remembrance of the Lord.

44. The Prophet informed us in a authentic hadeeth that Allaah is present in front of His slaves face during Salaah. And this is something specific to Salaah.

45. Some of the Salaf would literally cry if they missed praying in congregation with the people, imagine us who not only miss prayer in congregation but miss prayers altogether!

46. Allaah begins His Noble Book the Qur'aan, by mentioning that this revelation is a guidance for the Muttaqqeen (those who have Taqwa) and then Allaah mentions certain characteristics these people have, and the second point mentioned about them is that they establish Salaah.

47. The Prophet was commanded with all other forms of worship through means of revelation, but when it came to Salaah, Allaah sent His most Noble Angel Jibreel to bring His most Noble Prophet to Him, in order to inform him about Salaah.

48. In Soorah al-Mu'minoon Allaah mentions the success of the believers and their special traits the first of them pertaining to their prayers. And then again a few verses down, their Salaah is mentioned yet again!

49. Similarly in Soorah al-Ma'aarij all makes those who pray an exception, and then mentions their other virtues only to conclude once again by mentioning how these people safeguard their prayers.

50. The Prophet has informed us in an authentic hadeeth that the first thing we will be asked about on the Day of Judgment is our Salaah. Imagine if you were to fail this first test, what hope do you have left then?

May Allaah make us from amongst those who establish their Salaah and pray it in a similar manner our beloved Prophet did, may the peace and blessings of Allaah be upon him. Aameen.

Details

Category: Salaah

Hits: 6469

Details

Category: Salaah

Hits: 6358

Please click here if you can't see the video.

Details

Category: Salaah

Hits: 8541

Imagine that you had to perform Salaah five times every day but you weren't told how to perform it? You weren't given any pointers. No one would have told you what the pre-requisites were. No one told you the obligatory acts either. There is no starting point, no middle, no end. No particular words that you had to recite. You are left entirely up to your own creativity to come up with a way to sustain your attention, interest, and commitment in a prayer that you would have to perform five times a day for your entire life. I don't know about you, but that would be the most difficult chore for me! I would imagine myself at the time for Salaah to be like a writer sitting in front of a computer screen staring at the blinking cursor on a blank word document suffering from a severe case of word block. Indeed, word block would be my every day struggle. Not once, or twice but five times a day. I know I have witnessed word block during times when I have been put on the spot to make Dua'a in a gathering. I can't fathom having to be in the same spot during Salaah five times every single day. 

Read more: “Give Us Rest With It, O’Bilal”

Details

Category: Salaah

Hits: 11244

Details

Category: Salaah

Hits: 17996

The Messenger of Allah (sal Allahu alaihi wa sallam) said: "On the night I was taken from Makkah to Jerusalem, Allah imposed fifty obligatory prayers upon my Ummah. So I kept petitioning Him in the matter, asking they be lightened, until He made them but five each day and night." [Sahih Bukhari]

When your best, most beloved friend comes to your house, and you know it is just going to be once in his lifetime, you want to give the best of everything you have to him. If you could, you'd take your heart out and gift that to him too. So when Allah's most beloved, the Messenger of Allah (sal Allahu alaihi wa sallam), came to visit him on the Miraj (journey to the heavens), one of the gifts Allah (subhana wa ta'ala) bestowed upon him was the five daily prayers. 

These gifts were not limited to the person of the Prophet (sal Allahu alaihi wa sallam) but extended to all of his Ummah. A parent can't fully enjoy good food or an outing unless his/her children are also benefiting from the same blessings, so the Messenger of Allah (sal Allahu alaihi wa sallam) was given gifts which his Ummah could share in with him.

The prayer is each person's direct connection with Allah (subhana wa ta'ala) – no need for intermediaries. Allah (subhana wa ta'ala) has allowed each of us to present ourselves personally before Him five times every day and ask for whatever we want. If nothing else, unburden ourselves before the Most Merciful, and return to life calm and at peace.

The prayer is obligatory upon Muslims who have reached puberty, are sane, and in purity (please refer to our Fiqh section for more information).

Obligatory deeds are highly rewarded by Allah (subhana wa ta'ala) and performing them is more beneficial than performing any other deed.

Although the prayers were reduced to five, they are rewarded as much as fifty.

Where else can you find the example of such a profitable scheme?

Details

Category: Salaah

Hits: 29436

A modern aid for an ancient tradition, Athan Basic helps Muslims perform daily prayers anywhere in the world. On first start-up, you choose your location from a pull-down list of cities and towns. From there, Athan Basic runs in the background, automatically issuing the call to prayer at the appropriate times each day.

You can choose an Athan from Makkah, Madina, or Al-Aqsa (the for-pay version includes several more); the program supports the Standard and Hanafi juristic methods and a variety of ways to calculate sunrise and sunset. The neatly organized application window displays your latitude and longitude and a simple compass for orienting yourself toward Mecca.

If you're often far from your computer, you can print out prayer times for a month. Happily, the program doesn't take much system memory while running in the background. Straightforward and helpful, Athan Basic is a great download for observant Muslims.

Visit Islamicfinder.org - Here you can look out for downloads specifically for mobiles.

Download - For computers only.

If you are unable to download the Athan (Azan) Software then you may also download Athan (Azan) Software from the following direct link.

http://athan.islamicfinder.org/athan/basic/AthanBasic.exe

 

Details

Category: Salaah

Hits: 29728

A crippled brother has been crawling daily to the Masjid for the past 65 years.

In a remote tiny village in Saudi Arabia, an old crippled man crawling to the nearby mosque has been one of the the most familiar of scenes. Some of those who have watched this man doing so have themselves died now, yet he still continues on at the age of now nearly 76. Asiri has crawled to and from the Masjid in his southern village of Alaziza five times a day for nearly 65 years, defying the scorching desert summer heat and the pinching cold weather in winter.

Since he was a little boy, Abdullah Al-Asiri has never missed his daily prayers, and insists on performing it at the mosque despite the fact that he handicapped.

Asiri was born handicapped in a family of 10, including his parents, they are three brothers and four sisters. His brothers, sisters, sisters-in-law, many nephews and nieces have been looking after him throughout his life.

His nephew Abdul Aziz said he shot this film of his uncle to “underscore his perseverance, determination and strength.”

He said the film, published in Sabq Arabic language daily, has so far been viewed by at least 600,000 people.

Also another video of a brother from Turkey by the name of Yaseen. He is handicapped (has only one leg). It is amazing that this video shows Yaseen still praying after finishing the prayer of Qiyaam in Ramadhaan. You can see in the video people around him sitting and resting after finishing the Qiyaam prayer while he is still praying on one leg.

Then how comes some of us Muslim women are even lazy praying at home on time, within the comfort of our homes.

THAT's something really to think about.

Details

Category: Salaah

Hits: 65076

You wake up only to realise with great horror you have 30 mins left for school / uni / work, and you haven't even prayed Fajr yet! What happened though? It felt like you literally just closed your eyes two minutes ago and now you're brushing your teeth with Clearasil face wash, walking around in the house rushing here and there, that's how stressed you are!

But let's break it down, why is it that we tend to miss Fajr more and more these days? I mean if we think back a few months ago when we started practising, we used to wake up an hour before Fajr and get our Qiyaam Al-Layl in, yet today here we are washing our mouth with face wash and still haven't prayed Fajr, what went wrong?

#6 Late nights

I am sorry but going to sleep at midnight is not considered "an early night"

This is a major problem in today's world, full of all sorts of on-demand entertainment, where as before in the good old days we would wake up with the sun and go to sleep as soon as the sun went down (there was not much to do other than stare out into the dark and be scared) but today we have the Internet, TV, mobile phones, so many distractions... we should be glad we actually DO go to sleep.

The sad truth is that most of us stay up way past midnight, going to sleep at 2am something, and if we manage to sleep at midnight we are proud of ourselves and call it an 'early' night. But if you study the life of pious people you will notice that they have a habit of sleeping very early, some go to sleep straight after Isha in order to pray Qiyaam later on during the night, and even the Hadiths of the Prophet teaches us that he (sallallaahu alyhi wasallam) would dislike speech after Isha. In short, if you want to wake up fresh for Fajr, put the iPhone away and have a warm glass of milk.

#5 Forgetting to set the Alarm

Just five more minutes, pleaseeee! zzz

This is where the alarm clock comes in, and you have to teach yourself to move on, yes sleep is nice and full of enjoyment, but its just not working out anymore. You have grown apart and don't see things eye to eye anymore. The alarm clock will help wake you up whether you like it or not (usually you don't) and the trick here is to set the alarm about ten minutes before the desired time, don't set it 40 mins before because then you'll wake up only to convince yourself you have a bit more time left, and thus falling back into sleep.

#4 Over eating the night before

I don't love food, food loves me!

Many people don't know that this might actually effect your sleep and make it more deep. Studies have shown that people with a full stomach usually tend to sleep much better (and also deeper) than those with empty stomachs.

Now I am not saying starve yourselves (please don't sue me) but I do advise you to be careful not to eat heavily before going to bed, this will help you wake up for Fajr in time and hey, who's stopping you from eating then?

#3 Waking up for Qiyaam al-Layl early just to go back to sleep and miss Fajr

This is actually a Sunnah, but don't go to sleep again if you cant wake up afterwards.

If this is not a plot from Shaytaan I don't know what is! How clever of him to make sure he makes you busy with an act that is Sunnah in order for you to leave off another act that is Waajib. And this often happens with the youth who sometimes are over ambitious, those who want to become Aboo Bakr as-Siddeeq over night, but the only thing they end up becoming is a person whom the Shaytaan urinated in his ear and took his nose as a six star hotel (check the hadith yourself).

My advice is, if you do want to pray Tahajjud at night, make sure you don't go back to sleep afterwards, perhaps wake up half an hour before Fajr and stay up, the important thing is STAY UP.

#2 Not truly understanding how big of a sin it is

Funny how we wait at the flight gate 2 hrs in advance yet catch the end of the Salaah.

We often take matters of Salaah very easy, 'I'll pray later' or 'I don't have time now!' are some of the common excuses we hear, but the strange thing is that if we have a flight at the airport at 3am in the morning we stay up the whole night just to make sure we don't miss that flight, you won't hear anyone saying 'I'll catch the flight later!' or any silliness like that.

So why are we so hypocritical? When it comes to Islaam we make excuses yet when it is about this world we come up with reasons? This is because, and correct me if I am wrong, we do not truly realise how severe the sin is. Or the reality of it has not sunk in yet. Make sure you boost your Eemaan by attending lectures, or listening to beneficial talks etc, it is only then you will start working hard for the hereafter.

#1 Committing sins during the day

Hands down this is the number one reason why we don't wake up for Fajr. How can we expect to be given Tawfeeq (ability) to perform good deeds when all we do is keep sinning? The Salaah is the second pillar of Islaam and without it a person's Islaam is in question. I do not need to quote all the verses and hadiths for you to understand how serious the matter is, and like any other thing in Islaam we know that a good deed begets another good deed, and similarly a bad deed begets other bad deeds.

If we truly want to get closer to Allaah we need try our very best to stop sinning during the day. Don't get me wrong, no one is an angel, but if Allaah is telling us that Salaah keeps you away from sins, and you are struggling with praying these Salaahs themselves, what does it say about you?

 

Details

Category: Salaah

Hits: 28608

The Salaah is the way that Allaah prefers to be worshipped. He taught it to His Messenger and from him we learnt how to do it.

The Salaah was taught to Muhammad (peace be upon him) when he was taken on the Night Journey by Allah to be shown the marvels of His creation.

Salaah was Allaah’s gift to His Messenger. It is His gift to the Ummah of His Messenger. Allaah called His Messenger into His presence and He spoke to him and the Messenger spoke to his Lord.

For his Ummah, Allah gave them the privilege to enter His presence any time they wish. Salaah is the way to enter the presence of Allaah.

The Salaah is the physical affirmation of faith. It is the Muslim showing by his actions that he believes in Allaah and worships only Him and seeks help only from Him which is Islaam.

The Salaah is the means for the Muslim to connect to his Rabb (Lord, Sustainer, Maintainer, Protector, fulfiller of all needs). It is the highest and most powerful of means; the most potent tool that a Believer has to invoke for anything that he needs in life.

The Salaah is also a tool that Allaah has not only blessed the Ummah of Muhammad (peace be upon him) with but rewards them when they use it.

The Salah is the permission that Allaah has given the Ummah of Muhammad (peace be upon him) to come into His presence at will – and compulsorily five times a day.

This is to remind them that they are subservient first and foremost to Him over and above anyone and everyone else in this life.

This is to remind them of their meeting with Him one day when this (Salaah) will be the first thing that they will be questioned about.

This is to inculcate in the Muslims the habit of asking only from Allaah and bowing only to Him.

It is to inculcate in them the discipline of cleansing themselves from impurity and sin, repenting their sins, returning to Allah, planning their lives, having a timetable, following a leader, standing shoulder to shoulder with their brothers and collectively demonstrating their brotherhood of faith.

It is important to understand the benefits of Salaah and to realize what a big honor it is so that we fulfill its responsibility and benefit from its power.

It is because Muslims today don’t understand the value of Salaah that they neglect it and don’t realize that their problems and fears are a result of this neglect. Even many of those who do pray, do it as if discharging a burden. They don’t look forward to it. They perform it as quickly as they can, eager to get out of the Mercy and Grace of Allah. Sounds strange when I put it like this, but what else would you call our unseemly haste in finishing our Salaah?

Muslims today don’t realize that he Salaah is the answer to their problems in this life itself.

If they paid attention to Salaah and worked to improve its quality then it would become the means of eradicating all fear, anxiety and worry from their lives and the means of invoking the help of Allah for them.

That is what the Salaah is for. That is why Salaah is so important in Islaam that if anyone denies it by word or action (deliberately not praying), he exits Islaam.

It sounds strange to us when we hear how Rasoolullah (peace be upon him) used to wait for the Salaah and used to say to his Muadh-dhin, Sayyidinaa Bilal (may Allah be pleased with him): 'Call the Adhaan O Bilal and provide for the coolness of our eyes.'

Is the Salaah the coolness of our eyes today? And if not, let us seriously ask, ‘Why not?’

The same behavior is reported from the Companions (Sahaabah) of Rasoolullah who would wait from one Salah to another and would recite the Qur’an in the interim.

Source: Islam for Beginners.

 

Details

Category: Salaah

Hits: 24329

I have always struggled to engage in Salaah in just the way I believe it should be prayed. The Prophet (peace be upon him) said: “The coolness of my eyes is in prayer” (Ahmad and An-Nasa 'i). There have been times when I have felt deeply moved during Salah and times when it has given me a deep peace. Yet nothing close to the description above. I am terrified of the times when I follow the actions and the prayer is over and I get up without feeling I have made any true connection with my Rabb. There are times when my mind is on manic overload, thinking about things to do, to write, to read; distracted by the children, the kitchen, my stomach, work, thoughts. And then there are the times when my mind just wanders aimlessly and I struggle to return to Allah and focus on him and be conscious of his presence.

Things came to a head a few days ago when I stopped and asked myself, what is the state of my salah? Where is the khushoo or concentration? If it isn’t there, then what is the point? At that moment it felt so difficult, waking up at dawn when sleeping through felt better, stopping everything to pray, making ablution and finding a place to pray at work. I didn’t think I was losing my imaan – I love Allah, his Prophet, his deen and his beautiful word, I know I don’t have any doubts – then why this despondency?

I decided to take a breath, get up, make ablution and just pray the next prayer. During that late afternoon prayer a peace descended on me. All of those thoughts and things to do left my head and I felt free for those moments. I felt I existed in that moment in the presence of Al-Wadood (Allah, The Loving) and forgot about the next moment. I got up from the prayer mat refreshed, renewed and ready to deal with all that I had to do.

It was a timely reminder for me. That prayer was not a challenge from Allah (SWT). Not something that He needed from us, but something we need immensely. Five opportunities in the day to wash away our sins, to re-focus on why we are here and to rise above the petty little things. A preparation for life at the start of our day. An oasis of peace in the middle of the working day. A chance to give thanks at the end of the day when the kids are in bed and the trials of the day are over and peace has descended.

"And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance." ([Taha 13-14)

“Verily, the prayer keeps one from the great sins and evil deeds" (al Ankabut 45)

Details

Category: Salaah

Hits: 21523

{And then there followed after them (the prophets) an evil generation who delayed the prayer and followed their lusts. Soon will they face destruction, except he who repents, affirms his faith and does deeds of righteousness} [Soorah Maryam: 59-60]

One of the ill-seeming phenomena and most serious precedents boding impending danger and punishment, giving reason to fear and calling for most urgent consideration on our part requiring immediate investigation into its causes and treatment of its symptoms is the fact that a growing number of observers of prayer deliberately shun Fajr prayer in congregation and only perform it at times other than its lawful time.

It may be the case that this is due to their wasting away long hours at night engaged in idle and leisure pursuits. Our ancestors not very long ago used to make a point of going to bed early, to lock their doors after Ishaa prayer and to make their dinner light so as to be able to wake up for Fajr prayer in an energetic state. That is why they led a happy, peaceful and healthy life experiencing the real taste of life.

The advent of modern civilisation spoiled both our religious observances and our worldly arrangements. As a result, we have fallen into laziness and inertia; our bodies grew fat and flabby; we move about less frequently whilst showing a greater readiness to sleep and a marked inability to perform the most trivial of manual actions.

The present paper attempts therefore to suggest ways which may be of help in inducing us to wake up for Fajr Prayer; for instance:

ONE: To make sure to go to bed early as the Prophet (sallallaahu-alaihi-wasallam) used to discourage sleep before performing Ishaa prayer and especially engaging in conversation after it. Certain cases were excepted, some of which are enumerated by Imam Nawawi (rahimahullah) in his explanation of Muslim's account. Imaam Nawawi, may Allaah have mercy upon him says:

"The reason why converation after it is discouraged is the fear lest it leads to staying awake for long, which might induce drowsiness and difficulty with observing night prayers or Subh [dawn] prayer in their permitted, preferred or best times. The topics covered by this restriction are all fulfilling no good useful purpose. However, as to useful verbal activities, such as the pursuit of knowledge, listening to the wise tales of righteous people, talking to one's guest or bride, or members of one's family for the sake of company, interacting with travellers with a view to protect themselves and their goods, embarking on talks designed to conciliate between people or intercede before them in a good cause or to enjoin good and forbid evil and admonish people by pointing to a beneficial course of action to follow etc... there are no such restrictions."

TWO: To be assiduous in observing the Aadaab [good manners prescribed in Islaam] as to what to do before sleep such as making Du'aa [supplication], bringing one's palms together, very mildly spitting into them and reciting the last three soorah's of the Qur'aan into them and them wiping them over one's face, head and body, being physically and religiously pure and performing a two rakah voluntary prayer after wudhoo [ablution]. A muslim has to ask his wife, parents, relatives or neighbours to help waking him up. Once waken up, he should not linger lazily for long in bed, lest he acquires the vices of the hypocrites who come to prayer showing ample signs of laziness and lack of enthusiasm.

THREE: To fill one's heart with faith and good deeds. Once faith is alive in the heart, it induces the person to do good deeds and strive unremittingly hard. Faith is like a tree which only yields good fruit when irrigated from the streamlets of good deeds, thus bringing about an improvement both in personal conduct and at the interactional level with society at large. The lack of such streamlets or water supplies proportionately causes faith to wither and wilt. The heart is highly sensitive to external hardening stimuli, such as excess food or drink or aberrations in watching or listening (letting your eyes and ears loose to what is unlawful for them). You should therefore protect your heart from such external allurements.

FOUR: To keep away from Ma'aasi [acts of disobedience to Allah] by protecting the eyes, the tongue, the hearing and all the senses from indulging in the perception of objects that Allah has made unlawful for us. As an alternative, one should concern himself with matters pertaining to the worship of Allaah, such as devoting one's sight to the reading of Allaah's Book, meditating over the creatures that Allaah has created in this universe, reading books of knowledge etc. One member of the rightly guided early generations was asked about the reason why people found it difficult to uphold voluntary prayers at night. He answered:

"Your sins have shackled you".

No doubt sins can be a major cause for a persons inability to enjoy the blessings of piety. As Imaam Ibn ul-Qayyim said, sins are wounds and some wounds can be fatal.

FIVE: To bear in mind the great reward for attending Fajr prayer in congregation on time, and the strong rebuke for him to fails to observe it and to satisfy its conditions. Uthmaan ibn 'Affaan related:

I heard Allah's Messenger (sallallaahu-alaihi-wasallam) say: "He who prays Ishaa in Jamaa'ah [congregation] is as if he has prayed for half the night. As to him who (also) prays Fajr in congregation, it is as if he has prayed all night." [Narrated by Maalik and the wording is that of Muslim who also reported it]

Similarly, Bukhaaaree and Muslim and An-Nasaaee related on the authority of Ibn Mas'ud (radiallaahu-anhu) that he said:

The case of a man who slept all the night up to sunrise (without waking up for Fajr) was related to the Prophet (sallallaahu-alaihi-wasallam) whereupon he said: "That was a man in whose ear Shaytaan has urinated", or he said "in both his ears".

The urinating is literally true, as Imaam Qurtubi says, since Shaytaan urinates and has sexual intercourse and procreates in a manner that Allah alone knows (1). To ascertain for yourself the truth of this assertion, look at the faces of those who come to deal in their daily business without having prayed Fajr in congregation at due time; look at their faces at working hours. You will surely ask Allaah for refuge from a lot as miserable as theirs. But, after all what do you expect from a person in whose heart Shaytaan has urinated!!!

SIX: To realise the bad effects resulting from one's failure to pray Fajr, such as the melancholic and depressive state of mind and the loss of many religious and worldly benefits, and the good effects resulting from managing to perform it. In this respect the Prophet (sallallaahu-alaihi-wasallam) said:

"Shaytaan ties three knots on the crown of any one of you in your sleep. He says upon each knot that he ties: "You have a long night before you, therefore sleep". But if you wake up and mention Allah, Most Exalted in remembrance one knot will be untied. If you then make ablution another knot will be undone. If you then proceed to pray the last knot will be disentangled. Thus, you will feel in the morning energetic and in good spirits. Otherwise you will feel in a despicable state, lazy". [narrated by Maalik, Bukhaaree, Muslim and Abu Dawood]

The time following Fajr prayer is full of goodness and blessings. At-Tirmidhee narrated upon the authority of Al Ghamdi that the Prophet (sallallaahu-alaihi-wasallam) said: "O Allah bless my Ummah in its early rising!" and whenever he dispatched an expedition or army he sent them early at the beginning of the day. Sakhr was a merchant who always sent his merchandise early in morning thus, becoming wealthy (3). That is why we find the craftsmen and traders are particular about making good use of this time. Those who sleep up to the late morning have denied themselves the blessings of this early hour.

There are many benefits to the health derived from waking up for Fajr prayer. For instance, the highest proportion of ozone gas (O3) in the atmosphere is registered at dawn. It then gradually fades away until comlplete disappearance by sunrise. This gas has a very beneficial effect on the nervous system as it vivifies the brain and energises the muscles such that when a person inhales the beautiful breeze of the dawn, known as the SABAA wind, he will experience a pleasure that is unparalleled at any other time of the day or night (4).

SEVEN: To lose no time to categorically clear yourself from the stigma of hypocrisy. Because of the difficulty of waking for this time, praying Fajr in congregation provides evidence that a person has firm faith and is free from hypocrisy. That is why in a hadeeth narrated by Bukhaaree and Muslim, the Prophet (sallallaahu-alaihi-wasallam) said:

"Indeed, the most difficult of prayers to bear, for the hypocrites, are Ishaa [night] and Fajr prayers. If only they knew what they are missing, they would sooner come, even if crawling on their knees".

Abdullaah and Ibn Mas'ood (radiallaahu-anhu) asserts "The only one indeed who misses them [i.e. Ishaa and Fajr prayers] is a confirmed hypocrite" (5). Ibn Umar (radiallaahu-anhu) said "When we find a man missing from the Ishaa and Fajr prayers we nurture suspicions about him" (6).

If you want a criterion for evaluating a person's degree of faith and truthfulness monitor his observance of Fajr prayer. If he passes the test, that should be taken as a sign indicating the strength of his Eeman [belief, faith]. Let us then testify to his truthfulness since he managed to achieve the greatest victory over himself and to be superior to the pleasure of sleeping in bed. If he fails the test, this is an index to his weakness in faith, a hardness in his heart, an indulgence in self-gratification and a defeat against his own whims.

How is it then that he who indulges in sleep and misses prayer should conceivably feel comfortable while people are delighting in the mosques in the company of the Qur'aan, listening raptuously to Allaah's message, and basking happily in His gardens. He who prefers the pleasures of the bed to the pleasure of the communion with Allaah is the real loser.

These are a few suggestions to help you wake up for Fajr prayer. May Allah make them useful. Glory be to Allah, Most Exalted over any false attributions and thanks be to Allah, the Lord of all Beings.

References

Details

Category: Salaah

Hits: 12080

*In order to access and view the following PDF file you must have Adobe Reader installed.

Online Preview: