Fastaqim

2008-11-09T18:59:00.000-08:00

‘Umar bin ‘Abd al-‘Azīz said: "None can reach the state of taqwā until he possesses neither actions nor words that can be exposed to his embarrassment, either in this world or the Hereafter,” and he was once asked: "When does the worshipper reach the peak of taqwā?" So, he replied: "If he puts all the thoughts and desires in his heart on a plate and then wandered around in the market, he should not feel ashamed of anything there." [‘Min Akhlāq as-Salaf’; p. 56]

2008-09-12T16:00:00.000-07:00

Ibn'ul Qayyim said: "I heard Shaykh'ul- Islam Ibn Taymiyyah - may Allah sanctify his soul - say: 'Dhikr is to the heart as water is to a fish; see what happens to a fish when it is taken out of water!' ... I once attended the morning (fajr) Prayer with Shaykh'ul-Islam Ibn Taymiyyah, after which he sat down and engaged in dhikr of Allah until it was almost midday. He then turned to me and said: 'This is my morning meal, if I do not partake of it my strength diminishes."

2008-09-12T15:58:00.000-07:00

Ibn al-Qayyim, may Allah have mercy upon him, said : "Gratitude is built upon five pillars: Submissiveness to Allah from the one expressing gratitude; loving Him for it; acknowledging His favour; praising Him for it; and not utilizing it in a way that displeases Him"

And we think we’re something…

2008-05-15T14:18:00.000-07:00

Ponder over this verse:

{“Shall We inform you of the greatest losers in respect of their deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!”} [al-Kahf; 103-104]

…and this hadith:

“If a man were to be dragged on his face from the day he was born until the day he dies in order to please Allah, then on the Day of Resurrection, he will not consider this to have been sufficient to gain Allah’s Pleasure.”

['Sahih al-Jami''; # 5249]

…and this statement of Ibn Taymiyyah:

“Verily, I constantly renew my Islam until this very day, as up to now, I do not consider myself to have ever been a good Muslim.”

[Narrated by Ibn al-Qayyim in 'Madarij as-Salikin'; 1/218]

And we think we’re something…

Courtesy of Iskandrani.wordpress.com

“I know exactly who you are…”

2008-03-11T06:02:00.000-07:00

Abu Bakr said: “Let not any Muslim belittle another Muslim, for the lowest of the Muslims is great in the Sight of Allah.”

Wahb (bin al-Munabbih) said: “When Allah Created the Garden of Eden, He looked to it and said: “You are forbidden for every arrogant person!”“

al-Ahnaf bin Qays used to sit with Mus’ab bin az-Zubayr on his sleeping mat and talk. One day, he came to find Mus’ab extending his feet forward, so, he pushed his legs aside to make room for himself to sit. When he saw the signs of displeasure on Mus’ab’s face from this, he said: “How strange is the son of Adam! He is arrogant while he was originated from an organ that transports urine!”

al-Hasan (al-Basri) said: “I wonder at the son of Adam! He uses his hand to wash himself from his waste once or twice a day, yet he seeks to compete with the All-Mighty?”

Muhammad bin al-Husayn bin ‘Ali said: “The heart of a person is never afflicted with the slightest bit of arrogance except that his intelligence and sanity is decreased because of that in accordance with how much of that arrogance has entered his heart.”

Sulayman was asked about a bad deed that cannot be wiped away with a good dead, so he replied: “Arrogance.”

‘Umar bin ‘Abd al-’Aziz went for Hajj before he became the khalifah, and Tawus saw him walking with a slight swing in his walk that he thought looked boastful. So, he went up to ‘Umar and nudged him in his side, saying to him: “Is this the walk of one whose stomach carries waste?”

Muhammad bin Wasi’ saw his son acting boastful, so, he called him over and said: “Do you know who you are? As for your mother, then I purchased her for a mere one hundred dirhams. As for your father, then may Allah not increase his likes amongst the Muslims!”

Mutraf bin ‘Abdullah saw al-Muhallab walking in a new overcoat he had bought, looking pleased with himself. So, he said to him: “O Abu ‘Abdullah! This is a type of walking that is hated by Allah and His Messenger!” So, al-Muhallab said to him: “Do you have any idea who I am?” So, Mutraf replied: “I know exactly who you are: your beginning is in the form of a tiny clot of sperm and egg, and your end is in the form of a rotten corpse!” So, al-Muhallab abandoned that type of walking from then on.

Courtesy of Iskandrani.wordpress.com

Gratitude

2008-03-08T02:46:00.000-08:00

Gratitude (shukr) is expressed with the heart, by acknowledging Allah's favours, attesting to them and not considering oneself deserving of them, but instead recognizing that they are purely from the Lord's bountiful grace. It is expressed with the tongue by praising Allah for His favours and proclaiming them. [It is expressed] with the limbs by not being disobedient to Allah, but rather by utilizing His favours to obey Him.

If he is granted any worldly thing, he thanks Allah for it. If something of this world is removed from him, he [still] thanks Allah, for sometimes the withdrawal of a favour removes the person from a greater evil. If he is granted the ability to do an act of obedience, he sees this as a grace (tawfiq) from Allah, for which he [again] thanks Him.

And Allah's aid is sought.

2008-02-28T02:38:00.000-08:00

Ibn al-Qayyim said:

"Al- Junayd said: 'The journey from this world to the Hereafter is smooth and easy for the believer, but leaving ordinary life for the sake of Allah is difficult. The journey from the ego (nafs) to Allah is extremely difficult, and patience (sabr) in Allah is even more difficult."

He was asked about patience, so he replied: 'It is to swallow bitterness without frowning.'

Dhu'l-Nun al-Misri said: 'Patience is to distance yourself from opposing [the truth], to remain calm when engulfed with calamities, and to display sufficiency when poverty occupies your daily life.'

It has been said: 'Patience is to face affliction with the best conduct.'

It has been said: 'It is to absorb affliction without displaying complaint.'

It is said: 'It is accustoming the soul to the onslaught of adversities.'

It is said: 'It is to settle down with adversities in good companionship, in the same manner as one settles down with well-being.'

And 'Amr ibn 'Uthman said: 'It is standing firm with Allah and meeting tribulations with magnanimity and welcome.'

Compensation

2008-02-10T01:42:00.000-08:00

Umm Salamah said:

I heard the Messenger of Allaah sallallahu `alayhi wa sallam say, “There is no Muslim who is afflicted with a calamity and says that which Allaah has enjoined, Innaa lillaahi wa inna ilayhi raaji’oon. Allaahumma ajurni fi museebati wakhluf li khayran minha (Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my calamity and compensate me with something better than it), but Allaah will compensate him with something better than it.”

She said: When Abu Salamah died, I said, who among the Muslims is better than Abu Salamah, the first household to migrate to the Messenger of Allaah sallallahu `alayhi wa sallam ? Then I said these words, and Allaah compensated me with the Messenger of Allaah sallallahu `alayhi wa sallam.

Saheeh Muslim

2008-02-06T01:21:00.000-08:00

Abu Hurayrah ( رضي الله عنه ) said: The Messenger of Allah (صلى الله عليه و سلم) said: "It does not befit a Siddiq (righteous Muslim) to frequently curse others.'' [Muslim]

Abud-Darda' (رضي الله عنه) said: The Messenger of Allah (صلى الله عليه و سلم) said, "Those who frequently resort to cursing (people) would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.'' [Muslim].

Samurah bin Jundub (رضي الله عنه) said: The Messenger of Allah (صلى الله عليه و سلم) said, "Do not curse one another, invoking Curse of Allah or Wrath of Allah or the fire of Hell.'' [Abu Dawud and At-Tirmidhi].

Abu Zaid Thabit bin Ad-Dahhak Al-Ansari (رضي الله عنه) said: The Messenger of Allah (صلى الله عليه و سلم) said, "..... Cursing a believer is like murdering him.'' [Al-Bukhari and Muslim].

Abu Barzah Nadlah bin `Ubaid Al-Aslami (رضي الله عنه) said: A young woman was riding a she-camel on which there was the luggage of people. Suddenly she saw the Prophet (صلى الله عليه و سلم). The pass of the mountain became narrow for her people (because of fear). The young woman said to the she-camel: "Go ahead.'' When it did not move, she said,"O Allah! Curse it.'' The Prophet (صلى الله عليه و سلم) said, "The she-camel that has been cursed should not accompany us.'' [Muslim].

2008-01-16T19:20:00.000-08:00

Imaam Ahmad, an-Nasaa’ee, at-Tirmidhee and Ibn Hibbaan in his Saheeh report the hadeeth of Ka’b ibn Maalik al-Ansaaree, radiyallaahu ‘anhu, from the Prophet (salAllahu ‘alayhi wa sallam) that he said: “Two hungry wolves let loose among sheep are not more harmful then a person craving after wealth and status is to his Deen (Religion).” at-Tirmidhee said, “It is hasan saheeh.”

What's So Special About Muharram?

2008-01-16T15:57:00.000-08:00

1) It is the first month of the Hijri calendar.

2) It is one of the four sacred months concerning which Allaah says (interpretation of the meaning):

"Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein..." [al-Tawbah 9:36]

Abu Bakr (may Allaah be pleased with him) reported that the Prophet (sa) said: 'The year is twelve months of which four are sacred, the three consecutive months of: Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha'baan.' (Reported by al-Bukhaari, 2958).

3) The 10th of Muharram is the 'day of Ashura'

Fasting the day of 'Ashoora' does expiate for the past year, because the Prophet (peace and blessings of Allaah be upon him) said: 'For fasting the day of 'Ashura, I hope that Allah will accept it as expiation for (the sins committed in) the year that went before.' (Narrated by Muslim, 1162.) This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty.

4) Sins in this month are more serious, and good deeds bring greater reward

It was reported that Ibn 'Abbaas said: Allaah's words (interpretation of the meaning):'so wrong not yourselves therein...'referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

5) Virtues of observing Nafl (voluntary fasts)

Abu Hurayrah (may Allaah be pleased with him) said: 'The Messenger of Allaah (sa) said: 'The best of fasting after Ramadaan is fasting Allaah's month of Muharram.' (reported by Muslim, 1982).

InshaaAllah the day of 'Ashoora' is on Friday (18th Jan 2008), and those who intend to fast are required to fast Thursday (Jan 17th) or Saturday also (Jan 19th) - in order to avoid singling out the Friday for fasting.

May Allah accept from us and you..

Adapted from Islam Q&A - Shaykh Muhammad Salih al-Munajjid

2008-01-11T19:47:00.000-08:00

Ibn al-Qayyim said (2/248):

"Good character with the Creator and with the creation revolves around two statements which were mentioned by Shaykh 'Abd al-Qadir al-Jilani who said:

'Be with the Truth, without creation; and be with creation, without ego (nafs).'

So consider carefully! How amazing are these statements, despite their brevity, and how they gather together the principles of wayfaring (suluk) and every beautiful character. Corruption of character arises from putting the creation between yourself and Allah, and by putting your ego between yourself and His creation. So when you isolate the creation, in that state when you are with Allah the Exalted; and when you isolate your ego, in that state when you are with the creation - then you have fully attained to the ideals of the People of Spirituality (al-qawm). And Allah's aid is sought."

2008-01-02T20:19:00.000-08:00

And on the authority of Shaddad bin al Hadi (may Allah be pleased with him):

‘A man of the [nomad] Arabs came and believed in the Prophet (PBUH). Then he said: "I shall emigrate with you." And the Prophet (PBUH) put him into the charge of some of his Companions. In a campaign the Prophet (PBUH) took some booty and this was divided up, and he gave him his share. And he [i.e., the Arab] said: "What is this?" He said: "I have apportioned it to you." He said: "It was not for this that I followed you; rather I followed you that I might be pierced here (and he motioned with his hand to his neck) with an arrow, and that I might die and enter Paradise." He said: "If you are truthful in what you have just said, then Allah will fulfil your desire." So they remained there for a space; then they rose to do battle with the enemy. He was carried over to the Prophet, having been struck with an arrow exactly where he had pointed. The Prophet (PBUH) said: "Is it he?" They said: "Yes." He said: "He was truthful in what he said, so Allah answered him." Then he was shrouded in the garment of the Prophet (PBUH), and he [i.e., the Prophet] walked before him and prayed over him. This is part of what he said in his prayer: "O Allah, this is your servant who went forth as an Emigrant in your way and was slain a martyr. And I am a witness unto it." (Transmitted by An-Nisaa'i)

She Fought at the Side of the Prophet

2007-12-30T10:32:00.000-08:00

Nusaybah Bint Ka'b's life and example as a Muslimah, wife and mother can be surpassed only by a few other women in the history of Islam.

She was one of only two women who traveled with seventy-three men to Makkah, and pledged allegiance to the Prophet, sallallahu `alayhi wa sallam, to believe in Allah alone and not to associate others with Him. They also pledged themselves to jihad in complete obedience to the Prophet, sallallahu `alayhi wa sallam, in ease and hardship and harsh circumstances. That historical meeting is known as the second pledge of al-Aqabah.

NuSaybah, known as Um Imarah, was a rare kind of Muslim. A pious and noble woman, Um Imarah was also a daring courageous fighter in the cause of Allah, and she proved more than once to be truthful to her pledge.

Hearing that the Makkan pagans were preparing for a great battle to take revenge for their heavy losses during the battle of Badr, and that they were moving towards Uhud, the Prophet, sallallahu `alayhi wa sallam, mobilized the Muslim men in Madinah. Um Imarah went out with her husband and her two sons, `Abdullah and Habib, to join the fighters.

In the beginning she brought water to the wounded and tended to their needs, but as the battle raged, and the Muslims were being defeated, she saw that some were fleeing the enemy leaving the Prophet, sallallahu `alayhi wa sallam without protection. She tied her belt around her waist so that she would not trip, brandishing a sword at times and throwing arrows at others, she cut through the ranks of the enemy and took sides with the Prophet, sallallahu `alayhi wa sallam.

She fought fiercely that day, striking fatal blows to her opponents until she suffered many wounds, one of them left a deep gash in her shoulder, which took a whole year to heal. She herself related some of what had happened during that battle. "I realized that people fled leaving the Prophet, sallallahu `alayhi wa sallam, exposed," she said, "So less than ten men remained to protect him, while the others were passing by, defeated. The Prophet, sallallahu `alayhi wa sallam, saw me without a shield and saw a man leaving the battlefield carrying his shield, he said, 'Surrender your shield to the one who is fighting.’ He surrendered it and I picked it up and used it to shield the Messenger of Allah. But those who gave us the hardest time were the horsemen, if they were on foot like us; we would have defeated them, insha'Allah. A cavalier came towards me, but he was unable to strike at me because I protected myself with the shield. As he was turning back I dealt a blow to his horse's hamstring and he fell on his back. The Prophet, sallallahu `alayhi wa sallam, cried out, 'O son of Um Imarah, your mother, your mother!' So he helped me kill the horseman."

Her own son related later more of her heroic behavior during the battle. He said, "I was wounded during the battle of Uhud, and the blood would not stop. The Prophet, sallallahu `alayhi wa sallam, said, 'Bandage your wound.' My mother was busy fighting the enemy, but when she heard the Prophet, sallallahu alayhi wa sallam, she came toward me carrying bandages tied to her side, she bandaged my wound while the Prophet, sallallahu `alayhi wa sallam, was standing by. She then told me, 'Get up my son, and fight’ The Prophet, sallallahu `alayhi wa sallam, said, 'Who can endure what you are enduring, Um Imarah!' A short time later, the man who hit me was coming our way, so the Prophet, sallallahu `alayhi wa sallam, said, 'Here is the man who hit your son, O Um Imarah.' She went up to him and hit him in the leg; she left him kneeling on the ground. The Prophet, sallallahu `alayhi wa sallam, smiled at what she has done so broadly that his molar teeth were showing and said, 'You avenged yourself, Um Imarah.' Then more men came and struck the man and killed him. The Prophet, sallallahu `alayhi wa sallam, said to her, 'Praise is due to Allah Who gave you victory over your enemy and satisfied you by showing you his death.'"

A few months later when the call was announced to prepare for the battle of Hamra-ul-Asad, Um Imarah got ready but she was not able to continue in her way because her wound got worse and she was bleeding profusely.

The battle of Uhud was not the only occasion when Um Imarah showed her bravery. She was among those who gave the pledge of ar-Ridhwan, to fight until martyrdom. She also witnessed the battle of Hunayn.

When the Prophet sallallahu `alayhi wa sallam passed away, some of the Arab tribes apostatized, at their head was Musaylimah The Liar. Khalifah Abu Bakr rallied the Muslims to fight the renegades. Um Imarah asked permission from Abu Bakr to join the army, accompanied by her two sons. "We knew your bravery during the war," he said, "Come on in the name of Allah."

This battle was a great test for Um Imarah. The fight was hard and the two parties adamantly set to win it. She held her grounds, always advancing. Now she heard that her son Habib fell prisoner to Musaylimah the liar. He asked him, "Do you testify that Muhammad is the Messenger of Allah?" When he said that he did, he went on, "And do you testify that I am the messenger of Allah?" he answered, "I do not hear." So Musaylimah began to cut him to pieces, organ by organ until he died. He asked him the same questions over and over, but he could not get a different answer.

Um Imarah went to al-Yamamah with the Muslims and took part in the war against Musaylimah. She was eager to see the end of Musaylimah, and it was the will of Allah that he be slain by her other son `Abdullah, and another companion. Um Imarah returned from the war having suffered twelve wounds inflicted by spear and sword, and having lost an arm, and her beloved son.

Um Imarah, Nusaybah bint Ka'b, was a woman who was true to her words, a woman who occupies a special place in the history of Islam.

Compiled by Alia Amer - Al-Jumuah Magazine

Tawakkul

2007-12-29T09:55:00.000-08:00

The servant's perfection lies in these two matters, which are: reliance (tawakkul) upon Allah, and striving diligently to obey Allah. The servant's perfection is hindered by the loss of anyone of them.

The reality of reliance entails two matters: dependence upon Allah and trust in Allah. So he depends upon his Lord with his heart for procuring what will benefit him, in both his religious and worldly affairs. He acknowledges his lack of power and inability and instead places his trust in Allah in order to acquire what will benefit him or to repel what will harm him. Futhermore he strives to utilize those causes (asbab) that will lead him to what is sought after.

The details of this is that when he firmly resolves to perform an act of worship, he strives to complete it and beautify it, sparing no effort to do so. He frees himself from depending upon his own self and strength, but instead resorts to, and depends upon, his Lord in order to allow him to complete and perfect [that act]; having a good expectation of Allah. When he firmly resolves to leave an act of disobedience that his soul incites him to, he fulfills those causes that will lead him to leaving that sin; such as considering it and turning his limbs from it. Then, after this, he places his trust in Allah, resorts to Him in order that He may protect him from it, and has good expectations of Allah with regards to Allah protecting him.

If he does this in everything that he does and leaves, then success is to be hoped for him, if Allah the Exalted wills. But as for the person who seeks Allah's aid and relies upon Him, but leaves the striving that is a pre-requisite for it, then this is not reliance. Rather, it is mockery! Such is also the case of one who does strive, but depends upon his owns elf and does not rely upon his Lord; he is only deluding himself.

The Exquisite Pearl By Shaykh 'Abd al-Rahman al-Sa'di

2007-12-28T16:14:00.000-08:00

"I have known people and kept company with groups who neither rejoiced when the things of this world came to them, nor grieved when they lost anything in this world. The life of this world was more insignificant to them than dust. One of them might live for a year or for sixty years without ever having a garment that would entirely cover him, and without ever having anything that would come between him and the ground, and without ever having any food that he could ask to be prepared for him in his own home. When night came, they would be on their feet, with their foreheads flat against the earth, tears rolling down their cheeks, secretly calling on Allah to save them on the Day of Judgement. If they did something good, they never stopped being grateful for it, and they were always asking Allah to forgive them for it. By Allah, they were not safe from wrong actions, and were saved only by their constant turning in repentance. May Allah be pleased with them and grant them His mercy..."

al-Hasan al-Basree rahimahullah

From the Benefits of Winter

2007-12-28T03:39:00.000-08:00

It is reported from Abû Hurayrah – Allâh be pleased with him – that he said: "Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.”

The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence.

It is reported from ‘Umar – Allâh be pleased with him – that he said: "Winter is booty for the devout worshippers."

This is further explained in the following narration: It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said: "It used to be said when winter came: O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast."

Abû Nu’aym, Hilyah Al-Awliyâ`.

As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather: It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said: "I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day."

Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.

2007-12-24T01:35:00.000-08:00

“Whoever reflects will find that the noblest and most dignified person of every gathering is the one who is most silent, because silence beautifies the scholar and conceals the faults of the ignorant.” -Ibrâhîm an-Nakhâ‘î (rahimahullâh)

“A person speaking about unnecessary things is [an indication] of Allâh abandoning him.” -Ma‘rûf al-Kirakhî (rahimahullâh)

Bakr ibn ‘Abdullâh al-Muzanî (rahimahullâh) said, “If you see someone older than you then respect him saying, ‘He has beaten me to Islâm and righteous action.’ If you see someone younger than you then respect him saying to yourself, ‘I have beaten him in sins.’ If the people honour you then say, ‘That is from the grace of Allâh, but I do not deserve it.’ If they degrade you then say , ‘This happened as a consequence of a previous sin.’ If you throw a pebble at your neighbor’s dog, then you have harmed him.”

2007-12-21T09:29:00.001-08:00

Ibn al-Qayyim, may Allah have mercy upon him, said:

"The heart, in its journey to Allah, Majestic is He, is like that of a bird: love is its head, and fear and hope are its two wings. When the head and two wings are sound, the bird flies gracefully; if the head is severed, the bird dies; if the bird loses one of its wings, it then becomes a target for every hunter or predator"

2007-12-21T09:20:00.000-08:00

Imam Ahmad bin Hanbal said: 'Zuhd is of three degrees: Firstly, to avoid the forbidden; this is the zuhd of the common people. Secondly, to avoid what is lawful but unnecessary; this is the zuhd of the elite. Thirdly, to avoid everything that distracts one from Allah; this is the zuhd of the gnostics.'

Sincerity and Conforming to the Book and the Sunnah

2007-12-20T01:08:00.000-08:00

Imam Ibn al-Qayyim, may Allah have mercy upon him, said in Madarij al-Salikin (2/68):

''Allah said: He Who created death and life, to test which of you are best in action. [al-Mulk 67:2]

Fudayl ibn 'Iyad said [about this verse]: 'It is what is most sincere and most correct.' They asked: O Abu 'Ali, what is most sincere and most correct? He replied: 'An action, if it is sincere but not correct, will not be accepted. If it is correct but not sincere, it will [also] not be accepted; until it is both sincere and correct. Sincere means that it is exclusively for Allah, and correct means that it conforms to the Sunnah.'"

Ibn al-Qayyim, may Allah have mercy upon him, said in Madarij al-Salikin (2/70):

"It has been said: 'Sincerity is to forget the creation seeing you because of continually looking towards the Creator. Whoever adorns himself before the people with what he does not possess, has fallen from Allah's grace.'

From the words of Fudayl are: 'Leaving an action for people's sake is ostentation (riya'), whereas doing an action for people's sake is shirk. Sincerity is where Allah saves you from both of these.'

Al-Junayd said: 'Sincerity is a secret (sirr) between Allah and His servant which not even the angel knows so as to record it; nor does Satan know so as to corrupt it; nor is the desire (hawa) aware of it so as to influence it.'

It was said to Sahl: What is the hardest thing upon the ego (nafs)? He replied: 'Sincerity, because the ego has no share of it.'''

Imam Ibn al-Qayyim said about conformity (2/348):

"The master of the spiritual faction (sayyid al-ta'ifah) and their shaykh - Al-Junayd ibn Muhammad, may Allah's mercy be upon him - said: 'The paths, all of them are closed to the creation, except for one who emulates the footsteps of the Messenger; may Allah's blessings and peace be upon him.'

He [also] said: 'Whoever does not memorize the Qur'an nor record the hadith should not be followed in this matter, because our science is confined to the Book and the Sunnah.'

Abu Sulayman al-Darani,may Allah have mercy upon him, said: 'Indeed a word of wisdom occurs to my heart as it does to the nation [of the righteous], but I do not accept it until it is supported by two just witnesses: the Book and the Sunnah.'

From the footnotes of The Exquisite Pearl By Shaykh 'Abd al-Rahman al-Sa'di

First Ten Days of Dhul Hijjah: Days of Virtue And Righteous Deeds

2007-12-07T20:40:00.000-08:00

Ibn 'Abbas says about the Aayah, "Remember Allaah during the well known days," that it refers to the first ten days of Dhul-Hijjah. [This is related by al-Bukhari]

Allaah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allaah says (interpretation of the meaning): "By the dawn; by the 10 nights" [al-Fajr 89:1-2]. Ibn Abbaas, Ibn al-Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhul-Hijjah. Ibn Katheer said: "This is the correct opinion." [Tafseer Ibn Katheer, 8/413]

Praise be to Allaah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement.

This season of worship brings many benefits, such as the opportunity to correct ones faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allaah, and some kind of blessing though which Allaah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell. [Ibn Rajab, al-Lataaif, p.8]

Ibn 'Abbas reports that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "No good deeds done on other days are superior to those done on these days [meaning the ten days of Dhul-Hijjah]." The companions asked, "O Messenger of Allaah, not even jihad in the way of Allaah?" He said, "Not even jihad, except for the man who puts his life and wealth in danger [for Allaah's sake] and returns with neither of them." [This is related by the group except Muslim and an-Nasa'i]

Ahmad and at-Tabarani record from Ibn 'Umar that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "There is no day more honorable in Allaah's sight and no acts more beloved therein to Allaah than those in these ten days. So say tahlil (There is no deity worthy of worship but Allaah : Laa ilaaha illallaah), takbir (Allaah is the greatest : Allaahu Akbar) and tahmid (All praise is due to Allaah : alhumdulillaah) a lot [on those days]." [Reported by Ahmad, 7/224; Ahmad Shaakir stated it is saheeh]

Abu Hurairah relates that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "There are no days more loved to Allaah for you to worship Him therein than the ten days of Dhul Hijja. Fasting any day during it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Lailatul Qadr]." [This is related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]

Ibn 'Umar narrated that at Mina, the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "Do you know what is the day today?" The people replied, "Allaah and His Messenger know it better." He said, "It is the forbidden (sacred) day. And do you know what town is this?" They replied, "Allaah and His Messenger know it better." He said, "This is the forbidden (sacred) town (Mecca). And do you know which month is this?" The people replied, "Allaah and His Apostle know it better." He said, "This is the forbidden (sacred) month." The Messenger added, "No doubt, Allaah made your blood, your properties, and your honour sacred to one another like the sanctity of this day of yours in this month of yours in this town of yours."

Narrated Ibn 'Umar: On the Day of Nahr (10th of Dhul-Hijja), the Messenger (sallallaahu 'alaihi wa sallam) stood in between the Jamrat during his Hajj which he performed (as in the previous Hadith) and said, "This is the greatest Day (i.e. 10th of Dhul-Hijjah)." The Messenger (sallallaahu 'alaihi wa sallam) started saying repeatedly, "O Allaah! Be Witness (I have conveyed Your Message)." He then bade the people farewell. The people said, "(This is Hajjat-al-Wada)." [Bukhari 2.798]

Fasting Day of ArafatAbu Qatadah reported that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "Fasting on the day of 'Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of 'Ashurah is an expiation for the year preceding it." [This is related by "the group," except for al-Bukhari and at-Tirmidhi]

Hafsah reported, "There are five things that the Messenger (sallallaahu 'alaihi wa sallam) never abandoned: fasting the day of 'Ashurah, fasting the [first] 10 [days of Dhul-Hijjah], fasting 3 days of every month and praying two rak'ah before the dawn prayer." [This is related by Ahmad and an-Nasa'i]

'Uqbah ibn 'Amr reported that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, "The day of 'Arafah, the day of sacrifice, and the days of tashreeq are 'ids for us--the people of Islam--and they are days of eating and drinking." [This is related by "the five," except for Ibn Majah. At-Tirmidhi grades it sahih]

Abu Hurairah stated, "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) forbade fasting on the day of 'Arafah for one who is actually at 'Arafah." [This is related by Ahmad, Abu Dawud, an-Nasa'i, and Ibn Majah]

At-Tirmidhi comments: "The scholars prefer that the day of 'Arafah be fasted unless one is actually at 'Arafah."

Takbeer

It is Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allaah") and Tasbeeh ("Subhaan Allaah") during the first ten days of Dhul-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.

Allaah says (interpretation of the meaning):
"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..." [al-Hajj 22:28]
The majority of scholars agree that the "appointed days" are the first ten days of Dhul-Hijjah, because of the words of Ibn Abbas (may Allaah be pleased with him and his father), "The appointed days are the first ten days (of Dhul-Hijjah)."

The Takbeer may include the words "Allaahu akbar, Allaahu akbar, la ilaaha ill-Allaah; wa Allaahu akbar wa Lillaahil- hamd (Allaah is Most Great, Allaah is Most Great, there is no deity worthy of worship but Allaah; Allaah is Most Great and to Allaah be praise)," as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbeer, except from a few people. This Takbeer should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn Umar and Abu Hurairah (may Allaah be pleased with them) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee'ah for doing this.

And From the Qualities of Umar ibn al-Khattab…

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Umar (ra) would often hold a straw in his hand and say: “I wish I were a straw like this.”

Sometimes he would say: “I wish my mother had not given birth to me.”

Once he was busy with some important work when a person came to him and, complaining about some petty grievance, requested for its redress. Hadhrat Umar (ra) laid a lash across his-shoulders, saying:

“When I sit for that purpose, you do not come to me but when I am engaged in other important work you come with your grievances to interrupt me.”

The person walked away. But Hadhrat ‘Umar (ra) sent for him and, handing his whip over to him, said:

“You now lash me to even the matter.” He said: “I forgive you for the sake of Allah.”

Hadhrat Umar (ra) went home, prayed a Salaat of two rakaats in repentance and upbraided himself saying:

“Oh, Umar! You were low but Allah elevated you. You were wandering astray but Allah guided you. You were base but Allah ennobled you and gave you sovereignty over His people. Now one of them comes and asks you for redress of the wrong done to him, and you beat him? What answer have you to give before Allah?”

He kept on chiding himself thus for a very long time.

Once Hadhrat Umar (ra) was going on his usual round towards Harrah (a suburb of Madinah) with his slave Aslam, when he saw a distant fire in the desert. He said:

“There seems to be a camp. Perhaps, it is a caravan that could not enter the town due to night fall. Let’s go and look after them and arrange for their protection during the night.”

When he reached there, he found a woman and some children. The children were crying. The woman had a pan of water over the fire. Hadhrat ‘Umar (ra) greeted her with salaam and, with her permission, went near her.

Umar: “Why are these children crying?” The Woman: “Because they are hungry.” Umar: “What is in the pan?”

The Woman: “Only water to soothe the children, so that they may go to sleep in the belief that food is’being prepared for them. Ah! Allah will judge between Umar (ra) and me, on the Day of Judgement, for neglecting me in my distress.”

‘Umar (weeping): “May Allah have mercy on you! How can Umar know of your distress?”

The Woman: “When he is our Amir, he must keep himself informed about us.”

Hadhrat ‘Umar (ra) returned to the town and straightway went to Baitul-Mal to fill a sack with flour, dates, fat and clothes, and also drew some money.
When the sack was ready, he said to Aslam:

“Now put this sack on my back, Aslam.”

Aslam: “No please, Amir-ul-Mo’mineen! I shall carry this sack.”

‘Umar refused to listen to Aslam, even on his persistent requests to allow him to carry the sack, and remarked:

“What! Will you carry my load on the Day of Judgement? I must carry this bag, for it is I who would be questioned (in the Hereafter) about this woman.”

Aslam most reluctantly placed the bag on Umar’s (ra) back, who carried it with a swift pace right to the woman’s tent. Aslam followed at his heels. He put a little flour and some dates and fat in the pan and began to stir. He blew (with his mouth) into the fire to kindle it. Aslam says:

“I saw the smoke passing through his thick beard.”

After some time, the pottage was ready. He himself served it to the family. When they had eaten to their fill, he made over to them the little that was left for their next meal. The children were very happy after their meal and began to play about merrily. The woman felt very grateful and remarked:

“May Allah reward you for your kindness ! In fact you deserve to take the place of Khalifah instead of ‘Umar.”

‘Umar consoled her and said: “When you come to see the Khalifah, you will find me there.”

He sat for a while at a place close by and kept on watching the children. He then returned to Madinah. On his way back, he said to Aslam:

“Do you know why I sat there, Aslam? I had seen them weeping in distress; I liked to see them laughing and happy for some time.”

It is said that Hadhrat Umar (ra) while leading Fajr Salaat used to recite ‘Kahf, *Taha’ and other such Soorahs in his Salaat, and would weep so much that his crying could be heard way back to several rows. Once he was reciting Surah ‘Yusuf in Fajr. When he came to the verse:

“I only plead for my distress and anguish unto Allah,” (12: 86)

he wept so much that he could not recite any further. In Tahajjud, he would sometimes fall to the ground and would get indisposed with excessive weeping.

Such was the fear of Allah in Hadhrat Umar (ra) whose name struck terror in the hearts of the mightiest monarchs of his time. Even today, the people are filled with awe when they read about him. Is there any person in power today who is prepared to show such kindness to the people in his charge?

Love

2007-11-23T14:17:00.000-08:00

To love what Allah loves, such as the Prophets, and to prefer the love of Allah over the love of other than Allah, and to avoid any act that will distance one from the love of Allah.

Love has categories comprising it.

1) Love of the Divine - and this must be exclusive only to Allah (otherwise it is shirk).

2) Love for the Divine - this means to love something for the sake of Allah, or brings you closer to Allah, or Allah has told you to love it. This includes love of the Prophets, scholars, and the rest of the Muslims.

3) Natural love - love for anything that benefits you. We love our spouses and parents. We love good food and comfort. These are all types of natural love.

The first 2 types are spiritual, and the 3rd is worldly.

"You wilt not find any people who believe in Allah and the Last Day and yet they love those who oppose Allah and His Messenger, even though they be their fathers, or their sons, or their brethren, or their kindred. These are they in whose hearts Allah has inscribed true faith and whom He has strengthened with inspiration from Himself. And He will admit them into Gardens through which streams flow. Therein they will abide; Allah is well-pleased with them and they are well-pleased with Him. They are Allah’s party. Surely, it is Allah’s party who are the successful." (Al-Mujaadilah, 58:22)

The muhsin converts his natural love into spiritual love. For example, everyone loves their parents, but a muhsin will use that love to treat their parents the way that Allah loves.

If a person, out of a natural love, falls into disobedience to Allah, then this is a sin. For example, a person may love alcohol and fall into drinking it. This is not shirk.

If anything enters into your love of the Divine, then this is shirk. If a natural love prevents you from love of the Divine, then this is shirk. An example of this is Heraclius not accepting Islam due to his love of his kingdom and power.

To love something like they love Allah is shirk.

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment. (2:165)

"Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Fasiqun (the rebellious, disobedient to Allah)." (9:24)

Hope

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There are 2 types of spiritual hope.

1) Forgiveness of sins.

2) Acceptance of good deeds.

Both of these are unique to Allah (swt) only.

"And who forgives the sins except Allah." (Aali-'Imraan, 3:135)

"Those who believe and those who emigrate and strive hard in the cause of Allah, it is these who hope for Allah’s mercy; And Allah is Most Forgiving Merciful." (Al-Baqarah, 2:218)

"And slacken not in seeking these people. If you suffer, they too suffer even as you suffer. But you hope from Allah what they hope not. And Allah is All-Knowing, Wise." (An-Nisaa, 4:104)

"He said, 'None despairs of his Lord’s mercy, except those who are astray?" (Al-Hijr:56)

"The greatest of all major sins are shirk, feeling safe from the plotting of Allah, giving up hope in Allah's Mercy, and feeling despair from the help of Allah." (Ibn Mas'ood)

"Let none of you die unless he has good expectations from Allah." (Muslim)

Fear

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"Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah" (Al-Ahzaab, 33:39)

"It is Shaitaan who only frightens his friends, so fear them not but fear ME, if you are believers." (Aali-'Imraan, 3:175)

Fear can be religious or worldly. Religious fear is the fear of a Divine Being, and must be exclusive only to Allah. Fear of Laat or Uzza would be an example of a fear that is shirk.

Worldly fear can be fear of anything worldly like fear of a snake. These are natural and tangible fears, they are not supernatural. A natural fear may be cowardice, but it is not shirk.

The more emaan one has leads to less fear of the worldly things.

2007-11-10T02:21:00.000-08:00

Zur’ah ibn Ibraaheem narrated that a man came to ‘Umar and said to him:

“I have an old mother who is unable to go answer the call of nature, so I carry her on my back. I also help her perform ablution while turning my face away from her (out of respect). Have I fulfilled my duty towards her?”

‘Umar said, “No.”

The man said, “Even though I carry her on my back and exert myself in her service”

‘Umar said: “She used to do the same for you when you were young, while hoping that you will live. As for you, you await when she will go away (die).”

2007-11-09T00:52:00.000-08:00

Ibn al-Jawzî (rahimahullah) says:

“You should know that the beauty of a person's Islâm lies in his leaving those things that do not concern him. When Allâh wills evil for a person he puts him through the test of argumentation - when Allâh wills good for a person he inspires him to do good deeds.

If Allâh takes away your tongue and gives back to you your heart he has been extremely kind to you; but if he takes away from you your heart and gives you back your tongue then know that you are in a serious calamity. "

al-Mutashâbihât fil-Qur’an – Page 11

Description of Paradise in Ahadeeth

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Abu Sa’eed Al-Khudri narrated that the Messenger of Allah, sallallahu alayhe wa sallam, said, “The people of Paradise will look at the dwellers of lofty mansions (i.e. a superior place in Paradise) in the same way as one looks at a brilliant star, far away in the East or in the West of the horizon. This is because of their superiority over one another (in reward).” One of the people asked, “O Allah’s Messenger, are these lofty mansions for the Prophets which no one else can reach?”

The Prophet, sallallahu alayhe wa sallam, replied, “No! By Allah, in whose Hands is my life, these are for men who believe in Allah and also believe in the Messenger.” (Bukhari and Muslim)

Abu Musa al-Ash’ari narrated that the Prophet, sallallahu alayhe wa sallam, said, “Verily, for the believers in Paradise, are tents made of a single hollow pearl. The length of which would be sixty miles long from all sides, their wives being therein. The believer will go around them (i.e., visit them) and they will not be able to see each other.” (Sahih al-Jami)

Abu Hurairah said that the Messenger of Allah, sallallahu alayhe wa sallam, said, “There is not a tree in Paradise, except that its trunk is made of gold.” (Sahih al-Jami)

Anas ibn Malik narrated that the Prophet, sallallahu alayhe wa sallam, said, “Verily in Paradise there is a market in which (the inhabitants of Paradise) will come to every Friday. The North wind will blow and scatter fragrances on their faces and on their clothes. This will add to their beauty and their attractiveness. They will then go back to their families after having an added luster to their beauty and their attractiveness. Their families will say to them, ‘By Allah you have been increased in beauty and loveliness after leaving us,’ and they will say, ‘By Allah you too have increased in beauty and attractiveness after us.’” (Muslim)

Jabir ibn Abdullah narrated that the Messenger of Allah, sallallahu alayhe wa sallam, said, “(I saw in a dream that) I entered Paradise, and behold, there was a palace built of gold. I asked, ‘Whose is this palace?’ They (the angels) replied, ‘For a man from the Quraysh.’ So I thought it might be I, so I asked, ‘And who is he?’ They said, ‘Umar Ibnul Khattab.’ Nothing stopped me form entering it except your Ghirah (sense of honor).” Umar said, “My Ghirah would never be offended by you, O Messenger of Allah.” (Bukhari and Muslim)

Anas ibn Malik said that Allah’s Apostle sallallahu alayhe wa sallam, said,
“I entered Paradise and found myself by a river, by its edges were tents of pearls. Then I tapped with my hands where the water was running, and there was then a beautiful smell of Musk. I asked, ‘What is this O Gabriel?’ He said, ‘This is Kawthar (river in Paradise) which Allah has given to you.’”
(Sahih al-Jami)
“The most common thing which leads people to Paradise is taqwa of Allah and good conduct, and the most common thing which leads people to the Hell Fire is the mouth and the private parts.” (Tirmithi)

“All of my followers will enter Paradise except those who refuse.” It was asked, “O Messenger of Allah, who would refuse?” He said, “He who obeys me enters Paradise and he who disobeys me has refused.” (Bukhari)

The Prophet (saw) saw Sidrat al-Muntahaa, a tree in Heaven, and near it, Paradise, as is mention in al-Bukhaari, and Muslim in the hadith of Anas (ra). At the end of this narrative of al-Israa, the Prophet (saw) said, “Then Jibreel brought me to Sidrat al-Muntahaa which was veiled in colours indescribable. Then I entered Paradise, and its lights were of pearls and its soil was musk”.

Muslim, Abu Dawud and Imaam Ahmad report from Abu Hurayrah (ra) that the Messenger (saw) said, “When Allaah (swt) created Paradise and Hell, He sent Jibreel to Paradise, saying “Go and look at it and at what I have prepared therein for its inhabitants”. So he went and looked at it and at what Allaah had prepared therein for its inhabitants…. then He sent him to Hellfire saying, “Go and look at it and what I have prepared therein for its inhabitants” So he looked at it and saw that it was in layers, one above the other….”

Muslim reports from Aishah (ra) that there was a solar eclipse in the time of the Messenger (saw) and he said, “Whilst I was standing here I saw everything that you have been promised, I even saw myself picking some of the fruits of Paradise, when you saw me stepping forward. And I saw Hellfire, parts of it consuming other parts, when you saw me stepping backward”.

al-Bukhaari and Muslim report from Ibn ‘Abbas the same incident, “I saw Paradise and I tried to take a bunch of its fruit. If I had managed to do so, you would have eaten from it until the end of time. And I saw the Fire of Hell, and I have never seen anything so horrific or terrifying. I saw that the majority of its inhabitants are women.” (Nas’al Allaah al ‘afiyah)

Muslim also reports from Anas that the Prophet (Saw) said, “By the One in Whose Hand is my soul, if you had seen what I saw, you would laugh little and cry much.” They said, “What did you see, O Messenger of Allaah?”, He said, “I saw Paradise and Hell”.

al-Bukhaari and Muslim report from Jaabir that the Messenger of Allaah said, “I entered Paradise where I saw ar-Rumaysa, the wife of Abu Talhah. And I heard footsteps and asked, “Who is that?” He (Jibreel) said, “That is Bilaal”. And I saw a palace with women in its courtyard. I asked, “Whose is this?” They said, It is for ‘Umar ibn al-Khattab” (Mishkaat al-Masaabih, 3/226)

al-Bukhaari and Muslim report that Abu Hurayrah (ra) said, “Jibreel came to the Prophet (saw) said, “O Messenger of Allaah, Khadeejah is coming, carrying a container of food. When she comes to you, convey to her greetings of peace from her Rabb and from me, and give her the glad tidings of a house in Paradise made of brocade, in which there is no noise or exhaustion.”" [Mishkaat al-Masaabeeh, 3/266]

Muslim, Abu Dawud, Ahmad, an-Nasaa’ee, and Ibn Maajah report from Umm Habeebah that the Messenger of Allaah (saw) said, “Whoever prays twelve extra [supererogatory] rak’ahs every day, Allaah (swt) will build for him a house in Paradise.” [Saheeh al-Jaami’, 5/316, no. 6234]

The Light of Paradise

Ibn Katheer in his commentary on the aayah: “And they will have therein their sustenance, morning and evening. Such is the Paradise, which We shall give as an inheritance to those of Our slave who have been al-Muttaqoon [pious and righteous]” [19:62-63] said, “This means something approximate to the times of day and night, it does not mean that there will be a day and night there. They will know the passing of time by the changes in the light” [Tafseer Ibn Katheer, 4/471]

Ibn Taymiyyah said, “There is no sun and moon in Paradise, and no day or night, but they will know morning and evening from a light that shines from the direction of the Throne” [Majmu’ Fataawa Shaikh al-Islaam, 4/312]

Allaahumma Innaa Nas’alukal Jannah Wa na’oothu Bika Min An-Naar

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“Whoever says one hundred times in a day: ‘None deserves to be worshiped except Allah; alone, without any partner, to Him belongs the dominion and all praise, and He is omnipotent over all things (la ilaha ila’Llahu wa˙dahu la sharika lahu lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer)’, will have the reward of emancipating ten slaves; a hundred good deeds will be written for him; a hundred bad deeds will be erased from him; he will be protected against the Devil all that day until the evening; and none shall come with anything better than this, save for a person who does more than it.”

Al-Bukhari, no. 6403; Muslim, no.2691.

The Night Prayer

2007-10-31T02:52:00.000-07:00

All Praise is due to Allah, Who has made Salah a relaxation for the believer, a refuge for the fearful, and a guidance for the savage. May the peace and blessings of Allah be upon the leader of those who perform salah, perform tahajjud, and make rukoo and sujood. And also upon his family, companions, and those who follow them in the right way until the day of judgement.

As for what follows:

Night prayer is the diligence of the righteous, the transaction of the believers, and the action of the victorious. At night the believers are alone with their Lord - they turn towards their Creator complaining about their situations and asking of His bounties. They are standing in front of their Lord, devoted to the confidential talk with their Shaper, gently breathing the fragrances, taking from the lights of the good deeds, and seeking and begging for the greatest of gifts.

Night Prayer as mentioned in the Quran

Allah the Most Exalted said: “They arise from [their] beds” [As Sajda 32:16]
Mujahid and AlHasan said: “it means night prayer”.
Ibn Kathir explained the verse: “The meaning is night prayer, leaving sleep and rest upon a soft and flat furnishing.
AbdulHaq al Ashbeeli said: “Their sides find no rest upon a bed. So they are not settled on it because of the fear of the punishment, and hoping for reward.”

Allah the Exalted mentioned about the people who make tahajjud: “They used to sleep but little of the night, And in the hours before dawn they would ask forgiveness” [Dhaariyaat 51:17-18]
AlHasan said: “They burdened themselves with the night. They extended the salah until the early dawn, then they sat making dua and seeking forgiveness.”

Allah said: “ Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are those who know equal to those who do not know?” Only they will remember [who are] people of understanding .” [Zumur 39:9]
In other words: Is the one whose character is this, similar to the one who sleeps at night and wastes himself? Can he be anything other than one who is knowledgeable about Allah’s rewards but ignorant of His punishments?

My brothers and sisters: Where are the people of the night? Where have the virtuous gone, and only the idle and inactive are left?!

Oh people of the night exert yourselves
[Seeking] A Lord who does not refuse when asked

Night Prayer as mentioned in the Sunnah

My dear Muslim brother/sister: The Prophet SAWS encouraged making night prayer and arousing interest in it.
“It is upon you to perform night prayer, because it was the practice of the righteous people before you. It is a means of obtaining closeness to Allah the Exalted, it erases sins, it prevents wrondoings, and it drives away sicknesses from the body .” [Narrated by Ahmad, AlTirmidhi, and graded saheeh by AlAlbaani]

The Prophet SAWS said about the condition of Abdullah ibn Umar: “How excellent Abdullah is! If only he would pray salah at night ” [Agreed upon]
Saalim ibn Abdillah ibn Umar said: “After that, Abdullah slept very little at night.”

The Prophet SAWS said: “There is a room in Jannah where the exterior is seen from the interior, and the interior is seen from the exterior. “
Someone said: “Who is it for, Messenger of Allah?”
He said: “It is for the one whose speech is pleasant, he feeds others, and he spends the night standing while the people are asleep ” [Narrated by AlTabarani, AlHaakim, and graded saheeh by AlAlbaani]

The Prophet SAWS said: “Jibreel came to me and said: ‘Oh Muhammad: Live as you wish for you will die. Love whom you will for you will be separated. Do as you will for you will be recompensed for it. Know that the most honored of the believer is his standing at night, and his prestige is in not needing anything from the people ” [Narrated by AlHaakim and AlBaihaqi. It has been graded hasan by AlMundhiri and AlAlbaani]

He SAWS said: “Whoever stands at night and recites ten ayaat is not recorded among the heedless. Whoever stands at night and recites one hundred ayaat is recorded among the pious. Whoever stands and recites one thousand ayaat is recorded among those who received a huge quantity of good deeds .” [Narrated by Abu Dawood and graded saheeh by AlAlbaani]

Someone told the Prophet SAWS about a man who slept the night until morning time. He said “That is a man in whose ear the Shaytan urinated! ” [Agreed upon]

The Prophet SAWS said: “The best prayer after the obligatory ones is night prayer” [Narrated by Muslim]

The Night Prayer of the Prophet SAWS

Allah the Most Exalted ordered His Prophet to perform night prayer in the following: “O you who wraps himself [in clothing], Arise [to pray] the night, except for a little - Half of it - or subtract from it a little. Or add to it, and recite the Qur’an with measured recitation. ” [AlMuzzammil 73:1-4]

And He said: “And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station .” [Israa 17:79]

Aisha, may Allah be pleased with her, said: “The Prophet would stand at night until his feet became cracked. I said to him: Why do you do this oh Messenger of Allah, while all of your sins past and future have been forgiven? He said: Shouldn’t I be a thankful slave? ” [Agreed upon]

This proves that thankfulness is not only by the tongue. It is only done by the heart, the tongue, and the limbs. The Prophet SAWS established the duties of worship in the most complete manner, and in the most perfect form. He did all of this despite the fact that he had to spread the Islamic Aqeedah, teach the Muslims, exert himself in the path of Allah, and fulfill the duties of his family and children.

He was as Ibn Rawaha said:

Among us is the Messenger of Allah reciting His book
When the courtesy is separated from the morning, glowing.

He showed us guidance after blindness, so our hearts
Are full of certainty that what he said is reality.

He spends the night separated from his bed
When the beds are heavy with the idol-worshippers.

Hudhaifa said: “I prayed with the Prophet one night. He started with AlBaqara, so I thought that he will make rukoo after that. Then he started AlNisaa and recited it. Then he started Aal-Imraan and recited it. He would recite slowly; when he came to an ayaa with Tasbeeh, he would make Tashbeeh. When he came to a request, he would request. When he came to a seeking of refuge, he would seek refuge…. ” [Narrated by Muslim]

Ibn Masood said: “I prayed one night with the Prophet. He continued standing until I thought of a bad idea. Someone said: What did you think of doing? He said: I thought to sit down and leave him! ” [Agreed upon]
Ibn Hajar said: “In this hadeeth is proof that the Prophet SAWS chose to prolong the night prayer. Ibn Masood was strong-willed in preserving his emulation of the Prophet SAWS. He did not think of sitting down until the prayer was much longer than he was used to.”

Night prayer in the lives of the early Muslims

Imam AlHasan AlBasri said: “I did not find any worship more powerful than salaah in the middle of the night”.

Abu Uthmaan AlHindi said: “I was the guest of Abu Huraira for seven [days]. He, his wife, and his servant would divide the night into three parts, praying one part and staying awake for another part”.

When Shaddad ibn Aws would go to bed, he would be like a grain in a frying pan. Then he would say: “Oh Allah, hell-fire does not stop me from sleeping”. Then he would stand to pray.

Taawus would strongly awaken his family, then he would make wudhu and face the qibla until morning. He would say “The sleep of the worshippers has caused them to completely stop remembering the hell-fire!”

Zum’a al-Aabid would pray long hours of the night. When dawn would approach, he would raise his voice and announce: “Oh riders of the beds, are you going to sleep and waste away the entire night? Will you not get up and leave the bed!” He would then hear crying from one place, a person making dua from another place, and someone making wudu from another place. When fajr time would come, he would say: “At the morning time, the people are thankful for the announcement”

The levels of the early Muslims with regards to Night Prayer

Imam Ibnul Jawzi said: You should know that the early Muslims were at one of seven levels with regards to night prayer:

Level one: These would stay up the entire night. Some of them would pray Fajr with the same wudu as Isha.
Level two: These would pray half of the night.
Level three: These would pray one-third of the night. The Prophet SAWS said: ” The most beloved salah to Allah The Exalted is the salah of Dawud. He would sleep half of the night, pray one-third, and sleep one-sixth“. [Agreed upon].
Level four: These would pray one-sixth of the night or one-fifth.
Level five: These would not specify an amount of the night. He would only pray until he became sleepy, and would then sleep. When he woke up, he would pray.
Level six: These would pray two or four rakah.
Level seven: These would stay awake between the two Isha times [the early time for Isha and the later, recommended time], and they would sweeten their mornings [with dua]. This way, they would join the night and morning. The Prophet SAWS said: ” Indeed in every night is a time wherein if the worshipper asks Allah for something good, He will give it. And this is in every night.” [Narrated by Muslim]

The factors that make Night Prayer easy

Imam Abu Hamid AlGhazali mentioned some external and internal factors that make Night Prayer easy.

External factors are four:
1: That the individual should not eat or drink too much. Then sleep will overpower him, and waking up will be difficult.
2: The person should not tire himself in the daytime with things of no benefit.
3: He should not avoid the mid-day nap because it helps with regards to waking up.
4: He should not make sins in the daytime because that will prevent him from night prayer.

Internal factors are four:
1: The heart should be free from these: malice towards the Muslims, bid’as, and excessive worldly interests.
2: The heart should have a lot of fear and not too much hope.
3: He should know the benefits of night prayer.
4: The best motivation: Love of Allah, and having strong eman that in his prayer every letter that he utters is freeing him from the punishment of his Lord.

Night Prayer in Ramadhan

Night prayer in Ramadhan is Salah at-Taraweeh which the Muslims perform during Ramadhan. It is one of the greatest acts of worship by which the worshippers seek to come closer to Allah in that month.

Al-Hafidh ibn Rajab said: “You should know that in Ramadhan the believer combines two actions by which he struggles against himself: during the day-time by fasting, and during the night-time by night prayer. Whoever combines these two forms of struggle receives his reward without any account.”

Shaikh Ibn Uthaimeen said: “Salah at night during Ramadhan has benefits and merits not found in other times. The Prophet SAWS said: ‘Whoever makes night prayer during Ramadhan, with Eman and hoping for reward from Allah, all his previous sins are forgiven. ‘ [Agreed upon]. Night prayer during Ramadhan is inclusive of salah in the early as well as late part of the night. For this reason, Taraweeh is part of night prayer during Ramadhan. It is necessary to seek it, to protect it, and to hope for reward from Allah because of it. It is only during a limited number of nights, so the intelligent believer takes advantage of the opportunity before it is lost.”

Salah at-Taraweeh has been legislated as a congregation in the mosques. The Prophet SAWS was the first to start the Sunnah of Salah at-Taraweeh in the mosque, but then he left it out of fear that it would become obligatory on the people. When the Prophet SAWS left this world and went to be with his Lord, the Sharia was completed and there was no fear of Taraweeh becoming obligatory. Its religious nature as a congregational salah has remained and is established.

It is necessary for the Muslims to take care of this salah and offer it completely, and have patience for the sake of Allah the Exalted.

Shaikh Ibn Uthaimeen said: “No one should fall behind in obtaining the rewards of salah at-Taraweeh. He should not leave until the Imam finishes it and Witr, so that he obtains all the reward for praying at night.”

It is allowed for the women to attend salah at-Taraweeh in the mosques so long as there is no danger, whether from them or against them. But it is necessary that she attends covered and wearing hijab, not showing off, perfumed, raising her voice, or displaying her beauty.

It is from the sunnah that they stand behind the men and away from them. They should begin with the last row because that is the opposite from men. They should leave the masjid right after the Imam makes tasleem and not stay unless due to some necessity.
This is because of the Hadith of Umm Salama (may Allah be pleased with her) who said: “When the Prophet would make salaam, the women would get up when he finished tasleem. He would stay in his place for a little while before he would stand. She said: We think, and Allah Knows Best, that this was so that the women could depart before the men would catch up to them .” [Narrated by Al-Bukhari]

May the peace and blessings of Allah be upon our Prophet, his family, companions, scholars, and all the Ummah.

Voluntary prayers

2007-10-31T02:14:00.000-07:00

"...My servant keeps drawing nearer to Me with voluntary deeds until I love him."

"Whoever prays twelve rak'ahs of prayer voluntarily in a day and night, Allah will build him a house in Paradise." ['Sahih Muslim'; 1/503]

"The first thing which the people will be called to account for of their actions on the Day of Judgment is their prayer. If it is in a good state, then he is successful and has passed. If it is in a bad state, then he has failed and has lost. Allah will then say: "See if there are some optional prayers that can compensate for the deficiency in his obligatory prayer!" Then all the actions will be dealt with similarly." ['Sahih at-Tirmidhi'; 1/130]

"Allah Says: "My servant approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My servant keeps drawing nearer to Me with voluntary deeds until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him."" ['Fath al-Bari'; # 6502]

1 - Fajr

"Two rak'ahs before the Fajr prayer is better than the World and all that is in it." ['Sahih Muslim'; 1/501]

'A'ishah said: "The Prophet was never more obliged to an optional deed than the two rak'ahs before Fajr." ['Sahih al-Bukhari'; 1/393]

2 - Dhuhr

"Whoever is constant and regular in praying four rak'ahs before Dhuhr and four afterwards, then the fire of Hell will not touch him." ['Sahih al-Jami''; # 6195]

3 - 'Asr

"May Allah have Mercy on the one who prays four rak'ahs before 'Asr." ['Sahih al-Jami''; # 3493]

4- Maghrib

{"And those who spend the night before their Lord, prostrate and standing."} [al-Furqan; 64]

al-Kalabi said: "Whoever prays two rak'ahs after the Maghrib prayer and four after the 'Isha prayer will be considered like those mentioned in this verse." ['Tafsir al-Qurtubi']

5 - 'Isha

{"And those who spend the night before their Lord, prostrate and standing."} [al-Furqan; 64]

Ibn 'Abbas said: "Whoever prays two rak'ahs or more after the 'Isha prayer will be considered like those mentioned in this verse." ['Tafsir al-Qurtubi']

6 - Duha

"Whoever prays four rak'ahs of Duha prayer, and before the first, he prays four (for a total of eight), a house is built for him in Paradise." ['Sahih al-Jami''; # 6340]

"Allah Said: "O Children of Adam! Pray to me four rak'ahs (of Duha) at the beginning of the day, and I will suffice you until the end of it."" ['Sahih al-Jami''; # 1913]

"None is constant in performing the Duha except the one who is awwab, and it is the prayer of the awwabbin (the ones who return to the straight path, or return to their home in Paradise)." ['Sahih al-Jami''; # 7628]

"Whoever makes ablution and proceeds to the mosque for the Duha prayer, then this is easier for him than participating in a battle, has greater spoils, and is quicker in return." ['Sahih at-Targhib wat-Tarhib'; 1/349]

"Whoever prays two rak'ahs of Duha is never written as negligent; whoever prays four is written as a worshipper; whoever prays six, it is sufficient for him that day; whoever prays eight is written from amongst the devout servants; whoever prays twelve, then Allah has built for him a house in Paradise, and there is not a day or night therein except that Allah graciously bestows upon His servant some reward, and what Allah gives to any of His servants is better than anything one can imagine." ['Sahih at-Targhib wat-Tarhib'; 1/351]

7 - Witr

"O people of the Qur'an! Perform your Witr, for surely Allah Loves the Witr." ['Sahih al-Jami''; # 7860]

8 - Prayer after ablution

"Whoever makes ablution - and makes it well - then prays two rak'ahs, not letting his mind wander in them, then Allah forgives him all of his previous sins." ['Silsilat al-Ahadith as-Sahihah'; # 6041]

"Whoever makes ablution - and makes it well - then prays two rak'ahs concentrating on them intensely with his heart and his face, then Paradise is obligatory for him." ['Silsilat al-Ahadith as-Sahihah'; # 6062]

The Tawbah of Al-Fudayl b. ‘Ayyâd

2007-10-29T19:46:00.000-07:00

Al-Dhahabî describes Al-Fudayl b. ‘Ayyâd as an Imâm, an example, and Shaykh Al-Islâm.

He is renowned as one of the pious Salaf, and many wise and inspiring statements are related from him. Allâh have mercy on him. Here is the story of how he made tawbah.

Al-Fadl b. Mûsâ reports:

Al-Fudayl b. ‘Ayyâd used to be a highwayman, between Abyûrd and Sarkhas. He was in love with a girl, and the cause of his repentance was that he was once climbing a wall to meet her when he heard someone reciting the following verses:

Has not the time come for those who believe, that their hearts should be humbled and submitted (to Allah)…? [Al-Hadîd: 16]

When he heard this, Al-Fudayl said, “Indeed my Lord, it is time.” So he left, and seeking a night’s shelter he found himself at some ruins, and there he saw some travelers. Some of them said, “We should move on.” Others said, “Wait until morning, Al-Fudayl operates in this area, he will rob us.” Al-Fudayl said, “So I thought and said to myself: I spend the night in sin and there are some Muslims here who fear me; I think that Allah only led me to them so that I might take lesson and stop what I am doing. O Allah! I have repented, and as part of my tawbah I will live next to Al-Bayt Al-Harâm (in Makkah).”

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Al-Fudayl b. ‘Ayyâd.

Points of Benefit from the Book Al-Fawaa'id

2007-10-28T14:02:00.000-07:00

1. How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

2. When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

3. If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

4. Repel the thought, for if you don’t, it becomes an idea. So repel the idea, for if you don’t it will become a desire. So fight against that (desire), for if you don’t, it will become a determination and a passion. And if you don’t repel that, it will become an action. And if you don’t replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

5. When a decreed matter occurs to Allaah’s ‘abd (slave), which he dislikes, then he should have six perspectives about it

First: The Perspective of Tawheed: And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn’t will doesn’t come to pass.

Second: The Perspective of Fairness: And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.

Third: The Perspective of Mercy: And that Allaah's mercy with regard to this thing which He decreed supercedes His anger and vengeance

Fourth: The Perspective of Wisdom: And that it was Allaah’s infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose.

Fifth: The Perspective of Praise: And that to Allaah belongs the complete and entire praise for that thing that was decreed, from all perspectives of it.

Sixth: The Perspective of Worship to Allaah (‘Ubudiyyah): And that he is a pure worshipper of Allaah from every standpoint. His Master’s Rulings and Decrees occur to him by virtue of his being Allaah’s possession and slave. So Allaah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.

6. Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretched life of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.

7. If your mind would free itself from the governorship of your desires, the state would return back to it.

8. You have entered into the abode of desires, so you have put your life at stake.

9. It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."

10. The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter. So whoever knows the extent of differences, he will choose what deserves to be chosen.

AUTHOR: Imaam Ibn Qayyim Al-Jawziyyah
SOURCE: Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)

Guidelines for the husband in interacting with his wife

2007-10-27T21:04:00.000-07:00

The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.

Etiquettes of the husband:

1. It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.

9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn't find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.

10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadaan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife's easy ability to make mistakes, and make her falling into them seem like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.

13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allaah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn't mean that you can exploit what Allaah has bestowed upon you from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife's family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman's service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.

AUTHOR:	Dr. Marwwan Al-Qaisee
SOURCE:	Al-Asaalah Magazine
PRODUCED BY:	Al-Ibaanah.com

How scores will be settled on the Day of Resurrection...

2007-10-24T19:27:00.000-07:00

By Dr. 'Umar al-Ashqar

When the Day of Resurrection comes, a man's wealth and capital will be his hasanaat (good deeds). If he had done wrong to any people, they will take from his hasanaat to the extent that he mistreated them. If he does not have any hasanaat, or if his hasanaat run out, then some of their sayi`aat (bad deeds) will be taken and added to his burden.

Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Whoever wronged his brother with regard to his honour or any other matter, should seek his forgiveness today, before there are no longer any dinars, or dirhams; and if he has any righteous deeds, they will be taken from him, in accordance with the wrong he did; and if he has no hasanaat, some of the sayi`aat of his counterpart will be taken and added to his burden.” [Bukhari: Kitaab al-Mazaalim, Baab man kaanat lahu mazlamah `inda rajul, Fath al-Baari, 5/101]

This person whose hasanaat are taken from him by the people, and then has their sayi`aat placed on his own back, is the one who is bankrupt, as the Messenger (sallallahu `alayhi wa sallam) called him. Muslim narrated from Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Do you know who is the one who is bankrupt?" They said, "The bankrupt is the one who has no money and no possessions." He said, "Among my ummah, the one who is bankrupt is the one who will come on the Day of Resurrection with prayer and fasting and zakah (to his credit), but he will come having insulted this one, slandered that one, consumed the wealth of this one and shed the blood of that one, and beaten that one. So they will all be given some of his hasanaat, and when his hasanaat run out, before judgment is passed, some of their sins will be taken and cast onto him, then he will be cast into the Fire." [Muslim: 4/1998, hadith no. 2581.]

If a debtor died when he still owed money to people, they will take from his hasanaat whatever is in accordance with what he owes them. In Sunan ibn Maajah it is narrated with a saheeh isnaad that Ibn 'Umar (radhiallahu `anhu) stated: The Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Whoever dies owing a dinar or a dirham, it will be paid from his hasanaat, for then there will be no dinars or dirhams.” [Saheeh al-Jaami' as-Sagheer, 5/537, hadith no. 6432.]

If people wronged one another, the score will be settled between them. If they mistreated one another equally, then there will be no score to settle. If one of them is still owed something by the other, he will take what he is entitled to.

In Sunan at-Tirmidhi it is narrated that 'Aa'ishah said: "A man came and sat in front of the Messenger of Allah (sallallahu `alayhi wa sallam), and said, 'O Messenger of Allah, I have two slaves who tell me lies, betray and disobey me, and I insult them and beat them. What is my position with regard to them?” The Messenger of Allah (sallallahu `alayhi wa sallam) said:

'On the Day of Resurrection, their betrayal, disobedience and lying will be measured against your punishment of them. If your punishment is commensurate with their wrongs, then there will be no score to settle. If your punishment of them was less than their sins deserved, then this will count in your favour. If your punishment of them was more than their sins deserved, then the score will be settled against you.' The man turned away and started to weep. The Messenger of Allah (sallallahu `alayhi wa sallam) said to him, 'Have you not read the words of Allah?' -

“And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.” (Qur'an 21: 47).’” [Mishkaat al-Masaabeeh, 3/66, hadith no. 5561. It is also narrated in Saheeh al-Jaami`, 6/327, hadith no. 7895, where it attributed to Ahmad and Tirmidhi.]

Because dhulm (oppression) is such a serious matter, it is better for those who fear that Day to give up oppression and avoid it. The Messenger (sallallahu `alayhi wa sallam) has told us that oppression will be darkness on the Day of Resurrection. Bukhari and Muslim narrated from 'Abdullah ibn 'Umar that the Prophet (sallallahu `alayhi wa sallam) said:

"Oppression (dhulm) will be darkness (dhulumaat) on the Day of Resurrection." [Bukhari: Kitaab al-Mazaalim, Baab az-Zulm Zulumaat Yawm al-Qiyaamah, Fath al-Baari, 51100; Muslim, 4/1969, hadith no. 2579.]

Muslim narrated from Jaabir ibn 'Abdullah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Beware of oppression (dhulm), for oppression will be darkness (dhulumaat) on the Day of Resurrection." [Muslim: 4/1969, hadith no. 2578.]

Fasting in the Month of Shawwal

2007-10-17T22:21:00.000-07:00

Allaah `azza wa jall, says in the Qur’aan, what means: "Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful." [al-Qur’aan, 3:31]

This is a beautiful verse, named by some of the salaf as "the verse of the test", as it tests how true one’s love of Allaah is. They explained that if one loves Allaah, then he must show that in his/her following of the Prophet Muhammad, sallallaahu `alayhi wa sallam. The verse tells us that those who follow the Prophet, sallallaahu `alayhi wa sallam, if sincere, can in shaa’ Allaah expect the following two:

- Allaah ta`aalaa loving them
- Allaah ta`aalaa forgiving their sins.

One of the ways to manifest our loving of Allaah, by following the Prophet, sallallaahu `alayhi wa sallam, is to do those acts that he, sallallaahu `alayhi wa sallam, advised his Companions, and the Ummah in general, to do. A sunnah which is certainly relevant to us in these days is his, sallallaahu `alayhi wa sallam, practice to fast six days in the month of Shawwaal.

Aboo Ayyoob al-Ansaaree narrated: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]

So this is an established sunnah, which carries a great reward, even though we find a great Imaam differing in this issue. Ibn Rushd al-Qurtubee said that Maalik, raHimahumallaah considered this fast to be disapproved, "either because people might associate with Ramadhaan what is not a part of it, or either because the tradition had not reached him or it did not prove to be authentic for him, which is more likely." [Bidaayat ul-Mujtahid] However, we know that Imaam Maalik said: "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." [Reported by Ibn `Abdul Barr, Ibn Hazm and al-Fulaanee]

In commenting on the above mentioned hadeeth, As-San`aanee said in Subul us-Salaam: "If the thirty days of Ramadhaan fasting are assimilated with the six days of fasting in Shawwaal, it altogether makes 36 days. According to Sharee`ah, each virtue is rewarded ten times. Therefore, if we multiply 36 with 10, it makes 360, a number which equals the days of a year. Some scholars are of the opinion that these six days of fasting in Shawwaal must be completed in a continuous order right after the end of Ramadhaan. Some believe that is enough to merely complete six days of fasting in Shawwaal (in any order, either successive or with intervals), an opinion which is deemed to be correct."

Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasaa'ee, Saheeh]

If it is easier for one to fast on weekends, then in that case one would still be following another sunnah at the same time: Umm Salama, radhiallaahu `anhaa, narrated: Allaah’s Messenger used to fast mostly on Saturday and Sunday, and he used to say: "They are the festival days for the mushrikeen, and I like to act contrary to them." [an-Nasaa’ee, Ibn Khuzaymah, who graded it saheeh, and Ibn Hajar agreed]

But, again, this fast is not obligatory, rather only recommended. There is reward for whoever does it, and no blame upon anyone who leaves it.

Source: Islaam.com

99 Names

2007-10-13T16:13:00.000-07:00

Allah’s Names and Attributes are unlimited in number, even though what we know of His Attributes is more than His Names.

The Prophet (saw) said, “Allah has 99 names (100 minus 1), whoever memorizes (enumerates) them will enter Paradise” [Bukhari/Muslim].

This is the authentic version. The inauthentic version continues on to list all 99 names. This addition was added by the narrator Waleed bin Muslim, and his students thought it was a part of the hadith. The narration with this addition is found in Tirmidhi, and Tirmidhi himself after recording it ruled that this hadith was weak. And this grading is almost unanimous amongst the scholars of hadith.

What this hadith means, that out of Allah’s INFINITE names, there are 99 specifically which if you memorize them you will enter Paradise.

No scholar has ever said there are only 99, and no Sahabah ever asked, which 99 are they. The point is to learn as much about Allah(swt) as we possibly can. Going through just the Qur’an one can find Allah) has well over 99 Names. Another proof that Allah (swt) has an infinite number of Names is the following dua of the Prophet (saw), “O Allaah, I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.’”

We know that Allah has an unlimited number of Names. Of them, we have been told of a some of them. Of the ones we have been told about, 99 of them have this special significance attached to them. This does not mean that there are only 99 Names of Allah, nor does it mean that all the ones we know of fall into this special category.

It is simply that Allah has an unlimited number of Names, and of the ones He has informed us of, 99 of them hold the significance indicated in the hadith.

The Last 10 Nights of Ramadan

2007-10-04T16:17:00.000-07:00

Abu Umaamah radi allahu anh. said: "I said: 'O Messenger of Allah, tell me of an action by which I may enter Paradise'. He said: 'Take to Fasting, there is nothing like it.' " [An-Nasaa'ee, Ibn Hibbaan, Al-Haakim, Saheeh]

The last ten Nights of Ramadan are upon us and it is important for us to know the benefits of these days.

The Prophet (peace and blessings of Allaah be upon him) used to strive hard (in worship) during the last ten days of Ramadaan in a way that he did not strive at any other times. (Muslim, 1175, from ‘Aa’ishah).

It is reported from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and gird his loins. (al-Bukhaari, 1920; Muslim, 1174).

The Muslim should follow the example of the Prophet (peace and blessings of Allaah be upon him), for he is the best example, and he should strive hard in worshipping Allaah. He should not waste the hours of these days and nights.

For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Among the unique virtues of these special nights is that Laylat al-Qadr is among them. Allaah says (interpretation of the meaning):

" We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadaan]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments. As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers), (As) a mercy from your Rabb. Verily, He is the All-Hearer, the All-Knower.” [al-Dukhaan 44:1-6]

The phrase Therein (that night) is decreed every matter of ordainments means, on that night the destiny of all creatures for the coming year is decreed. On that night it is written who will live, who will die, who will be saved, who will be doomed, who will be destined for Paradise

So Allaah has called it Laylat al-Qadr, because of its great value and high status with Allaah, and because so many sins are forgiven and so many faults are concealed during this night.

For it is the night of forgiveness, as it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.” (al-Bukhaari, 1910; Muslim, 760).

Allaah described it as being better than a thousand months, as He said (interpretation of the meaning): “The night of al-Qadr is better than a thousand months” [al-Qadr 97:3].

On this night, the angels and the Spirit [al-Rooh] descend, “i.e., many angels descend of this night because it is so blessed, and the angels come down when Allaah’s blessing and mercy come down, just as they come down when Qur’aan is recited, and they surround the circles of dhikr (gatherings where Allaah is remembered), and they beat their wings for the one who sincerely seeks knowledge, out of respect for him.” (See Tafseer Ibn Katheer, 4/531).

The Spirit [al-Rooh] is Jibreel (peace be upon him), who is specifically mentioned in this manner as a sign of respect for him.

Allaah forgives the previous sins of the one who stays up and prays during this night out of faith and in hope of earning the reward from Him.

It was reported in the hadeeth of Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts the month of Ramadaan out of faith and in the hope of earning reward, all his previous sins will be forgiven, and whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.” (Agreed upon).

The phrase “out of faith and in the hope of earning reward” means, believing in Allaah’s promise of reward for this, and seeking the reward, with no other aim or purpose, such as showing off etc.” (Fath al-Baari, 4/251).

The Night of Al-Qadr (Decree) is better than a thousand months means, it is better than over eighty three years, as we have already mentioned.

This is a great virtue, the value of which no one can fully understand except the Rabb of the Worlds, may He be blessed and exalted.

This encourages the Muslim to spend this night in prayer and to seek the Face of Allaah by doing so. The Prophet (peace and blessings of Allaah be upon him) used to seek this night, hoping to gain some good from it, and he is the example for this Ummah.

As Muslims who are in Ramadan, we should make the most of these last ten days and nights by praying, fasting properly and reading the Quraan frequently so that they may help us in the hereafter.

Aishah (RA) reported: I asked: “O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?” He (SAW) replied, “You should supplicate: Allahumma innaka ‘afuwwun, tuhibbul-‘afwa, fa’fu ‘anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).” [At-Tirmidhi]

[Excerpts taken from Shaykh Salih Al-Munajjids article]

What The Prophet did in Sajdah

2007-10-04T16:07:00.000-07:00

Abdul Malik Mujahid

"I happened to pray one night with the Prophet, peace and blessings be upon him. The Prophet started reciting al-Baqarah chapter of the Quran and I thought he would stop after 100 verses.

But when he went beyond it I thought that he may want to recite the whole chapter in one Rakah.

When he finished al-Baqarah I thought he would do Ruku but then he immediately started reciting al-Imran and when he finished he started reciting an-Nisa.

The Prophet was reciting very slowly with enough pauses and would do Tasbih (praising God) and Dua (supplication) according to the subject being discussed in the relevant Ayah.

After that the Prophet did Ruku (bowing). In Ruku he stayed as long as he did when he was in Qiyam (standing in prayer). After Ruku he stood up for almost same time and then he performed Sajdah (prostration) and stayed there as long as he recited Quran while doing Qiyam". (Hudaifa, may God be pleased with him, narrated this hadith as in Sahih al Muslim, Nasai)

Of course, not all the Prayers of the Prophet were this long. In public he would pray for a shorter period of time and ask other imams to do the same. The Prophet use to make dua in Sajdah not just tasbeeh as we do in obligatory prayers. He used to cry in Sajdah. He would spend an extended amount of his time in Sajdah whenever he was praying on his own. Many times, however, Muslims would join him when they found him praying alone.

Aisha, may God be pleased with her, mentions that: the Prophet one night stood up for Salah and he stayed in it for so long that I thought the Prophet had passed away or died. When I felt that way I stood up shook his toe and I felt the movement then I laid down again and I heard the Prophet saying in Sajdah "I seek refuge in Your pleasure from Your wrath, and in Your pardon from Your punishment, and in You from You. I cannot enumerate Your praises as You praise Yourself." (Transliteration: Audhu bi ridaka min sakhatika, wa bi muafatika min uqubatika wa bika minka, la uhsiy thana'an alayka, anta kama athnayta ala nafsika).

When he stood up from the Sajdah he asked Aisha, "do you think God's Prophet has betrayed you?" Aisha responded "No Preophet of God, because of the long Sajdah I thought you had died." (hadith from Baihaqi but Dua wording from Muwatta Imam Malik)

One of the Prophet's companion, Abdullah ibn Zubayr, would pray with such concentration that when he was in Sajdah the sparrows would come flying and sit on his back. In a separate narration, Abdullah ibn Abbas, another companion, said if you want to see how the Prophet of God used to pray, you should copy how Abdullah ibn Zubayr used to pray.

And consider these two Hadiths from the Sahih Muslim:

Ma'dan b. Talha reported: I met Thauban, the freed slave of God's Messenger, and asked him to tell me about an act for which, if I do it, God will admit me to Paradise, or I asked about the act which was loved most by God. He gave no reply. I again asked and he gave no reply. I asked him for the third time, and he said: I asked God's Messenger about that and he said: Make frequent prostrations before God, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it. Ma'dan said that then he met Abu al-Darda' and when he asked him, he received a reply similar to that given by Thauban.

In the second Hadith, Rabi'a b. Ka'b said: I was with God's Messenger one night and I brought him water and what he required. He said to me: Ask (anything you like). I said: I ask your company in Paradise. He (the Prophet) said: Or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by devoting yourself often to prostration.

Sajdah is truly a humbling experience. We can beg for God's forgiveness and cry by thinking about our misdeeds, as well as seek refuge in God from the Hellfire. We are in one of the most submissive physical positions when in Sajdah. It is one of the best occasions to ask God for forgiveness, guidance, and all that we want. It is one of the best positions in which to talk to God. Seeking God's pleasure and forgiveness need to be given top priority in these remaining days and nights of Ramadan.

2007-10-02T23:52:00.001-07:00

The Battle of Yarmouk took place in 636 AD. By the grace of Allah azza wa jal, the Muslims were victorious. Nearing the beginning of this battle, Khalid bin Waleed (RA), had received the letter that Abu Bakr (RA) had died and that Umar (RA) was now the Caliph. Abu Bakr (RA) was Khalipha for only 2 years, 10 months, and 3 days, and by the grace of Allah had opened up both the Persian and Byzantine Empire.

After the Battle of Yarmouk, soldiers came to Heraclius dragging their tales of defeat, and Heraclius lost his brother Theodore in that Battle.

Heraclius said: "Woe to you! Aren't these men like you?"
They said: "Yes"
Heraclius said: "Are you more, or are they more?"
They said: "We are more."
Heraclius said: "How come you are losing, and how come they are winning?"

One of the elders said:

"The reason why they are winning and we are losing is because they pray at night, and they fast during the day, and they fulfill their covenants, and they enjoin good and they prevent evil, and they are just among themselves, and because we drink alcohol, and we commit adultery and fornication, and we commit every sin, and we betray our promise, and we oppress, and we commit wrong and transgression, and because we encourage evil, and we prevent people from doing what pleases Allah azza wa jal, and because we corrupt in the land"

Heraclius said: "You are telling the truth"

Imam Anwar al-Awlaki commented: Unless we go back to what the sahabah were doing, the situation of the ummah will not change.

-------------------------

The Romans would send spies amongst the Muslim armies and find out more about them and their psychologies so that their Roman "orientalists" could interpret such information. A Roman Arab spy reporting to the Romans before the Battle of Yarmouk:

"They are people who pray at night, and fast during the day, and if the son of their leader would steal, they would cut their hand, and if anyone of them, high or low, would commit a crime, they would be punished."

Another description of the Sahabah (RA):

"They were fighters during the day, and monks during the night."

------------

Before the Battle of Yarmouk, Khalid bin Waleed (RA), the Army General, gave the following khutbah to the Muslims before they, being 40-45,000, faced up to 250,000 Roman soldiers:

"This day is a day from amongst the Days of Allah. There should be in it neither pride nor wrongdoing. Make your striving sincere, seeking Allah by your work, for this day also has what lies beyond it...."

The Time Between Suhur and Fajr - Seven Points from 'Fath al-'Bari'

2007-09-30T00:15:00.000-07:00

Anas reported that Zayd bin Thabit said: "We had suhur with the Prophet, and he then got up to pray." Anas then asked: "How much time was there between the adhan and the suhur?" He answered: "Fifty verses."

In 'Fath al-Bari' (4/164), Ibn Hajar made the following points on this hadith:

al-Muhallab and others said: "Shown in this narration is the fact that they would measure time with physical actions, and the Arabs would measure time with actions, such as their saying that such-and-such took the same amount of time that it would take to milk a sheep, or the amount of time it would take to slaughter a camel. So, Zayd bin Thabit similarly estimated the time using the recitation of the Qur'an, indicating that this time was used for the worship of reciting the Qur'an."

Ibn Abi Jamrah said: "This is in indication that they would spend their time engrossed in worship."

In it is also an indication that the suhur is to be delayed, as this serves the purpose of the suhur. Ibn Abi Jamrah said: "The Prophet would look to that which was easiest for his people, and would do that. This is because if he did not have suhur, they would have imitated him in this, and that would be too hard upon them. And if he were to have taken suhur in the middle of the night, this would also have been hard upon those who are heavy sleepers..."

He also said: "And in it is the virtuous one honoring others by having them eat with him, as well as the permissibility of walking at night if there is a need to do so, as Zayd bin Thabit did not live with the Prophet.

In it is they would gather to eat suhur together.

In it is the best manner of addressing another when making a point, due to Zayd's saying: "We had suhur with the Prophet...," and he did not say: "We and the Prophet had suhur...," and this is due to his realization that his use of the word 'with' would show that they were his followers."

al-Qurtubi said: "In it is a proof that they would finish up their suhur before the time of Fajr."

Ibn Taymiyyah on prayer beads

2007-09-27T20:47:00.000-07:00

Shaykh al-Islam Ibn Taymiyyah states: “Counting tasbih on one’s fingers is a Sunnah. The Prophet, upon whom be peace, said to the women: “Count on your fingers, for they will be questioned and be made to speak.” As for counting on date-stones, pebbles and the like, then this too is good. Some of the Companions, may Allah be pleased with them, used to do this. The Prophet, upon whom be peace, once saw the Mother of the Believers [Safiyyah] counting tasbih on pebbles, and he approved it tacitly. It is related of Abu Hurayrah that he too would count tasbih on its like.

“As for counting on a string of beads, or something similar to it, there were some who held it was disliked, and others who held that it was not disliked. If the intention in doing so is sound, then it is something good and not disliked (fa huwa hasan ghayr makruh). To use them without a need, though, or doing so only to show-off to others - like hanging it around one’s neck or wearing it on one’s wrist - then this is either ostentation (riya’ li’lnas), or it is resembling those who habitually show-off. The first case is forbidden; the second, lesser in sin and revolves around being detested.”

Elsewhere, while discussing the issue of turning things into religious symbols to show-off with, Ibn Taymiyyah had this to say: “Sometimes one of them may show-off by putting their prayer mat over their shoulder or dangling dhikr beads from their hand, making them symbols (shi‘ar) of faith and prayer. But it is known from definitely-transmitted (mutawatir) reports that neither the Prophet, peace be upon him, nor his Companions, ever made such things into symbols. Instead they would count tasbih on their fingers, as per the hadith: “Count on your fingers, for they will be questioned and be made to speak.” Some of them did, though, count on pebbles and datestones.

As for tasbih on beads, some disliked it whereas others allowed it. But no one ever said that tasbih using dhikr beads is preferable to using one’s fingers.”

Majmu Fatawa

Pillars of Ibaadah

2007-09-27T20:29:00.000-07:00

These are the motivational factors of worship. To perfect our worship needs 3 factors. To have only one is a weakness and will lead to deviation. Full spirituality is based on these 3 emotions: Love, Fear, and Hope.

These 3 pillars are all combined in one ayah,

Those whom they call upon [like ‘Iesa] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [’Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! (17:57)

Surah al-Fatihah also alludes to this. The first ayah shows love, the second shows hope, and then the next ayah shows fear. And then based on this we do worship Allah as occurs in the 4th ayah. Amazingly, the ayaat showing us the categories of tawheed also show the pillars of ibaadah.

The parable of a bird can explain this. The heart of a bird is love, and the 2 wings are hope and fear.

Love is the primary emotion, but the other two are needed as well. Love is the heart of the bird, but the wings of fear and hope propel it forward.

People at different levels should focus on what they need most. For example, a person involved in a major sin should try to focus on fear. None of them can be done at complete exclusion of the other. One example of this is the Christians who worship based on love only.

2007-09-26T18:15:00.000-07:00

Al-Hasan Al-Basri rahimahullah said: When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains – if he owned it he would give it in exchange for the hereafter.

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p.156

2007-09-26T02:40:00.000-07:00

When the great Sahabi Khalid bin Al-Waleed was about to invade the Roman Empire in "Bilaad Ashaam", The Roman General asked a Head of an Arab tribe about the Muslims, and the reply was: "They are Monks during the night, Knights during the day. If the son of their leader was to steal, he loses his hand, and if he was to commit adultery he will be punished. They crave for death as much as you crave for life ". The Roman General said: "We are better off bury ourselves underneath the soil than to fight those people".

Know That Knowledge Necessitates Action

2007-09-26T01:46:00.000-07:00

By Ibnul-Jawzee

I have met many mashaaykh and the affair of one was different from that of the other, and their knowledge capacity were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.

I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.

I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth. Whenever I read a hadeeth that contained in it a heart-softener, he used to cry continuously. I was very young at that time, (but) his crying affected my heart. He had the calm of those whose description we hear about from the narrations.

I met Abu Mansur Al-Jawaaliqee, he was very quiet, very careful about what he said, precise, and scholarly. Sometimes he would be asked a question, which may seem easy; one that our young ones would rush to answer, however he would withhold from answering until he was certain. He used to fast a lot and remain quiet often.

Thus, I benefited from these two more than I benefited from the others, and I understood from this that: guiding people by one’s action is more inspiring than doing so by words. So Allah, Allah, one should implement what he knows for it is indeed the greatest foundation. And the miskeen, the true miskeen is the one who wasted his life learning what he does not practice, thus he looses the pleasures of the dunyah and the goodies of the akhirah. (In addition to) Coming forth bankrupt (on the Day of Judgment) with strong evidences against himself.”

2007-09-26T01:28:00.000-07:00

O Allah, the Lord of Jibrail, Mikaeel, and Israfeel, Originator of the Heavens and the Earth, Knower of the seen and the unseen. You are the One who arbitrates between your servants in that which they dispute. Guide me to the truth by Your leave in that which they have differed. Verily, You guide whomsoever You will to the straight path.

2007-09-25T00:29:00.000-07:00

Ibn Qayyim Al-Jawzîyah rahimahullah said:

These are the words of someone who fully understood singing and its effects, for no one regularly sings or listens to song except that his heart falls into nifâq without him realizing. If such a person understood the reality of nifâq and its end he would see it in his own heart. Never do the love of song and the love of Qur`ân come together in a person’s heart except that one expels the other. I and others have witnessed how heavy the Qur`ân feels to singers and song-listeners; how they coil when it is recited and how they get angry with a reciter when he recites too long for them (in prayer etc); and how their hearts do not benefit from what he recites: they are not moved to do anything by it. But when the Qur`ân of Shaytân comes, lâ ilâha illallâh! How they lower their voices and settle down! How their hearts feel at peace and how the crying and emotions start, how moved they are inwardly and outwardly and spend on clothing and perfume and staying up hoping for a long night ahead. If this is not nifâq then it is certainly the way to it and its foundation.

Madârij Al-Sâlikîn, Vol.1 p487:

2007-09-24T00:57:00.000-07:00

Ikhlaas and Tawheed are a tree in the heart. Its branches are good actions. Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits, whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world. - Ibn al-Qayyim – ‘al-Fawaid’ 292

2007-09-23T07:30:00.000-07:00

Ubaidullah bin Umar Qawariri said,” I never missed the evening congregational prayer (prayer with Jamaat). But once a guest came to my house and I remained in his company until late. I went out, looking for any mosque in Basra at which I could catch the evening prayer, but to no avail. The people had all prayed and gone home. I returned to my house,saying to myself,’It is reported in tradition that congregational prayer is twenty-seven times more excellent than individual prayer.’ So I prayed the evening prayer twenty-seven times over and slept. I saw in a dream that I was with a group of people who were racing on horses, and I was also racing with them on my horse but my horse was falling behind. I kicked my horse to catch up with them but I could not. One of the riders turned to me and said,”Do not urge your horse, for you will not be able to catch up with us.” I said,”Why not?” He replied,”We prayed evening in congregation and you prayed it alone!” Therefore, I learned a lesson and was deeply grieved.”

Source: The Major Sins Al-Kaba’r By Muhammad bin ‘Uthman Adh-Dhahabi, rendered into English by Mohammad Moinuddin Siddiqui.

Fasting

2007-09-23T06:45:00.000-07:00

Some authentic ahâdîth and statements regarding fasting and Ramadân which are found in collections other than those of al-Bukhârî and Muslim:

“Fasting will intercede for a person on the Day of Judgement, and will say: “O Lord, I prevented him from his food and physical desires during the day, so let me intercede for him.”” [‘Sahîh at-Targhîb’; 1/411]

“Whoever fasts one day seeking the pleasure of Allâh - if that is the last day of his life - he will enter Paradise.” [‘Sahîh at-Targhîb’; 1/412]

“Fasting has no equal.” [‘Sahîh at-Targhîb’; 1/413]

“At the breaking of every fast, Allâh will choose people to free from Hellfire.” [‘Sahîh at-Targhîb, 1/419]

The Prophet (peace be upon him) saw some people in Hell hanging from their hamstrings with blood pouring from the corners of their mouths, and when he asked about them, he was told that they were people who broke their fast before it was time to do so. [‘Sahîh at-Targhîb’ 1/420]

“Fasting Ramadân is equivalent to fasting ten months.” [‘Sahîh at-Targhîb’; 1/421]

"Ramadân has come to you - a blessed month. Allâh has made obligatory upon you its fasting. In it, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allâh belongs a night in it which is better than a thousand months. Whosoever is prevented from its good, then he has truly been deprived of much." [‘Sahîh at-Targhîb’; 1/490]

"The scriptures of Ibrâhîm were revealed on the first night of Ramadân, and the Torah was revealed on the 6th of Ramadân, and the Gospel was revealed on the 13th of Ramadân, and the Zâbûr was revealed on the 18th of Ramadân, and the Qur'ân was revealed on the 24th of Ramadân." [‘Sahîh al-Jâmi’' #1497]

“The du’â’ of the fasting person will not be refused.” [‘as-Silsilah as-Sahîhah' #1797]

“Fasting is a protection and a strong fortress that keeps a person safe from the Fire.” [‘Sahîh al-Jâmi’ #3880]

“In Paradise, there are rooms whose outside can be seen from the inside and the inside can be seen from the outside. Allâh has prepared them for those who feed the poor, who are gentle in speech, who fast regularly and who pray at night when people are asleep.” [‘Sahîh Ibn Khuzaymah’ #2137]

“One should not say: “I fasted all of Ramadân,” or “I prayed at night for all of Ramadân.”” ['Sunan Abî Dâwûd']

Some of the Salaf used to say: "Indeed Allâh - the Most High - has made the month of Ramadân as a competition for His creatures, in which they may race with one another to His pleasure, by obeying Him. Thus, one group comes first and so they prosper and another group comes last and so they fail.”[‘Latâ'if ul-Ma'ârif’ of Ibn Rajab al-Hambalî]

Ibn Rajab also said: "Our fasts need istighfâr to make up for their deficiencies, and good deeds to intercede for them."

Maymûn used to say: "The weakest of fasts is that in which only food and drink is left out."

Abû al-'آliyah used to say: "The fasting one is in a continual state of worship until he says about another person that which they would not like to hear."

Ibn al-Qayyim said: “The purpose of fasting is that the spirit of man was released from the clutches of desires and moderation prevailed in his carnal self, and, through it, he realized the goal of purification and everlasting felicity. It is aimed at curtailing the intensity of desire and lust by means of hunger and thirst, at inducing man to realize how many were there in the world like him who had to go even without a small quantity of food, at making it difficult for the Devil to deceive him, and at restraining his organs from turning towards things in which there was the loss of both worlds. Fasting, thus, is the bridle of the God-fearing, the shield of the warriors, and the discipline of the virtuous.”

The Fruits of Emaan

2007-09-22T20:22:00.000-07:00

Jannah

"As to those who believe and work righteous deeds, they have the Gardens of Paradise (Firdaws) as their abode." (Al-Kahf, 18:107)

Protection from Fire

Anas ibn Maalik (ra) narrates that the Prophet (saw) said,"Whoever says Laa ilaaha illAllah while having a grain's worth of goodness (or faith) in his heart shall be taken out of the Hellfire" (Al-Bukhari 13/394 and Muslim 3/59)

Abu Sa'eed AlKhudree said that the Prophet (saw) said that the people of Jannah will enter Jannah and the people of Hellfire will enter the Hellfire. Then Allah (SWT) will say: Come out, whoever among you has a mustard seed's weight of faith" (Bukhari- See Al-Fath 1/72 and Muslim- See An-Nawawi 3/36)

A Bedouin came to the Prophet (saw) and said, “Tell me of such a deed as will make me enter Paradise, if I do it.” The Prophet (saw) said, “Worship Allah, and worship none along with Him, offer the (five) prescribed compulsory prayers perfectly, pay the compulsory Zakat, and fast the month of Ramadan.” The Bedouin said, “By Him, in Whose Hands my life is, I will not do more than this.” When he (the Bedouin) left, the Prophet said, “Whoever likes to see a man of Paradise, then he may look at this man.” (Bukhari)

Key to Having other Deeds Accepted

"And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted." (Al-Israa', 17:19)

Means of Forgiveness for Sins

"Except those who repent, and believe and do righteous deeds, for as to these, Allah will convert their evil deeds into good ones, and Allah is Most Forgiving, Merciful." (Al-Furqaan, 25:70)

Achieving the Protection of Allah.

"Verily, Allah's awliyaa' have nothing to fear, nor will they grieve." (Younus, 10: 62)

Allah will Fight on His Behalf

"Surely Allah will defend those who believe." (Al-Hajj, 22:38)

Allah will Guide Him

"Surely (as for) those who believe and do good, their Lord will guide them by their faith" (Younus, 10:9)

Protection and Comfort for the Believers

"Those to whom the people said: Surely men have gathered against you, therefore fear them, but this increased their faith, and they said: Allah is sufficient for us and most excellent is the Protector." (Aali 'Imraan, 3:173)

Good Always Occurs to Him

"Amazing is the situation of the Mu'min; his affairs are always good, and this is for no one but the Mu'min. If something good happens to him he is thankful, and that is good for him. And if hardship befalls him he is patient, and that, too, is good for him." (Muslim)

A real mu'min can never suffer from depression. A mu'min will realize what befalls him is from his Lord, and that his Lord will not try him with anything he cannot bear.

Exit/Escape from Sorrows and Problems

"And he who has taqwaa of Allah; He will create an exit for him." (At-Talaaq, 65:2)

Raised in Status in this Life and in Hereafter

"Allah will exalt those who believe among you, and those who have knowledge, to high ranks." (Al-Mujaadilah, 58:11)

Protection from Falling into Evil

"The fornicator does not fornicate while he is a believer at the time he fornicates, and a thief does not steal while he is a believer at the time he steals, and one does not drink wine while he is a believer at the time that he is drinking it." (AlBukhari- See Al-Fath 12/58-59 and Muslim-See An-Nawawi 2/42)

Good Life

"Anyone who works righteousness, male or female, while believing, We will surely grant them a happy life in this world." (An-Nahl, 16:97)

Angels Give Believers Good Tidings

"As for those who say, `Our Lord is Allah;’ and then remain steadfast, the angels descend on them, reassuring them: Fear not, nor grieve; and rejoice in the glad tidings of the Garden which you were promised." (Fussilat, 41:30)

Ruler ship on Earth

"Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve after this, it is they who are the wicked." (An-Noor, 24: 55)

Brotherhood

"Surely, all believers are brothers." (Al-Hujuraat, 49:10)

Love Written for Him on Earth

"When Allah 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 inhabitants of the heavens, ‘Allah loves so-and-so, so love him,’ and the inhabitants of the heavens love him, and then acceptance is placed in the Earth for him.” (Al-Bukhari/3209)

Benefits from Advice

"And continue to remind, for surely the reminder profits the believers." (Adh-Dhaariyaat, 51:55)

The emaan brings about appreciation of advice. A person without emaan will react in a hostile manner to advice, but a person with emaan will accept it and benefit from it.

Given Light on Day of Judgment

"The day will come when you see the believing men and women with their lights radiating ahead of them and to their right." (Al-Hadeed, 57:12)

Believers will Look at Allah

"For those who do good is the best (reward), and more (than this)." (Younus, 10: 26)

Those without emaan will be deprived from this blessing,
"Nay! Surely, they (evil-doers) will be veiled from seeing their Lord that Day." (Mutaffiffeen:15).

The Prophet (saw) said, "when a person does good deeds and feels good, and does a sin and feels bad, then he is a mu'min."

2007-09-21T16:22:00.001-07:00

Abdullaah Ibn Abbas (radiallahu anhu) said: “You who commit a sin, do not feel secure about the results, for what goes along with the sin is more serious than the sin itself.Your lack of shame before the angels, who witness you when you commit the sin, is more serious than the sin itself.Your laughter when you sin, as you forget the punishment of Allah is more serious than the sin itself. Your delight if you get a chance to sin, is more serious than the sin itself. Even your disappointment, if you miss a chance to sin is more serious than the sin itself.”

Prophet’s Protection of Tawheed

2007-09-21T07:44:00.000-07:00

Just as alcohol and adultery were made haram, so too were all the roads leading to them. When this is the case for major sins, then it must be even more so for the sin of shirk.

Prohibited Mosques over Graves

“May Allah (swt) curse the Jews and Christians who took the graves of their Prophets as places of worship - do not imitate them.”

Forbade Burying the Dead Inside Mosques

"The Messenger of Allah (SAS) said: “Oh, Allah! Do not let my grave become an idol that is worshiped: Allah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.”

“Do not make your homes into graves, nor make my grave into a place of celebration. Send your prayers and blessings upon me, for they will be conveyed to me wherever you may be.” (Narrated by Abu Dawood)

Forbade Worshipping Allah at Places Where Shirk Occurs or Has Occurred

"At the time of the Messenger of Allah (peace and blessings of Allah be upon him), a man vowed to sacrifice some camels in Buwaanah. He came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, "I have vowed to sacrifice some camels in Buwaanah." The Prophet Allah (peace and blessings of Allah be upon him) said, "Were there any idols there that were worshiped during the Jaahiliyyah?" He said, "No." He said, "Did they hold any of their festivals there?" He said, "No." The Messenger of Allah (peace and blessings of Allah be upon him) said: "Then fulfill your vow, for there is no fulfillment of any vow which involves disobeying Allah, or with regard to something that the son of Adam does not own." (Narrated by Abu Dawood)

Forbade Worshipping Allah at Times Shirk Occurs

"Uqbah bin Aamir said, There were three times at which Allah’s Messenger (pbuh) used to forbid us to pray or bury our dead: (i) When the sun began to rise until it was fully up, (ii) When the sun was at its height at midday till it passed the meridian, (iii) When the sun drew near to setting till it had set. (Muslim)

Forbade Exaggeration in General

“Beware of exaggerated praise, for it was only this which led those before you to destruction." (Reported by Ahmad, An-Nasaa"ee and Ibn Maajah)

“Destroyed are those who are extreme” And he repeated it three times. (Muslim)

Forbade Muslims from Excessively Praising Him

“Do not extol me as the Christians extolled the son of Maryam (AS); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.” (Bukhari)

Forbade the Companions to Stand up in His Presence

"You were about to do what the Persians and Romans do. They stand in front of their kings when they are seated. Do not do that." (Reported by Al-Bukhari)

“No person was dearer to them than the Prophet (peace and blessings of Allah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” (Related by Ahmad and At-Tirmidhi)

Forbade Image-Making

“The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah"s creation.” (Related by Al-Bukhari and Muslim)

“The painters of these pictures will be punished on the Day of Resurrection, and it will be said to them, Make alive what you have created.“ (Bukhari)

"While I was with Ibn ‘Abbaas a man came and said, “O father of ‘Abbaas! My sustenance is from my manual profession and I make these pictures.” Ibn ‘Abbaas said, “I will tell you only what I heard from Allah’s Apostle . I heard him saying, ‘Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.’
Hearing this, that man heaved a sigh and his face turned pale. Ibn ‘Abbaas said to him, “What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects.” (Related by Al-Bukhari, 3/428)

This is why we do not have any images of the Prophet (saw) or any of the Sahabah. Contrast this to the images made of Isa (as) and how they are worshipped.

Forbade Muslims from Imitating the Disbelievers

“Whoever imitates a nation is one of them!” (Abu Daawood)

"The one who imitates people other than us (i.e., in faith) is not from us. Do not imitate the Jews or the Christians" (Reported by At-Tirmidhi)

Commanded to Level all Raised Graves

“Should I not depute you on a mission on which I was sent by Allah's Messenger (saw)? Deface all the pictures which you come across and demolish all the high graves to the level of earth.” (Muslim)

Reminded Muslims Regarding True Purpose of Visiting Graves

“I had forbidden you to visit the graves, but (now I allow you) so visit them for they remind you of the Hereafter." (Reported by Muslim and Abu Dawood)

"The Prophet (saw) used to teach them (what to say) if they went out to the graveyards. They used to say: Peace be upon you all, O inhabitants of the graves, amongst the believers and the Muslims. Surely we will, Allah willing, be united with you, we ask Allah for well-being for us and you." (Muslim)

Forbade Certain Phrases Which Lead to Shirk

A Jewish man came to the Prophet (saw) and said to him: “Verily, you (Muslims) commit Shirk, for you say: “As Allah (swt) Wills and as you will;” and you say: “By the Ka’bah!” And so the Prophet (saw) ordered whoever wanted to swear, to say: “By the Rabb of the Ka’abah!” and to say: “As Allah (swt ) Wills, then as you will.” (Narrated by An-Nasaa`ee)

A man came to the Prophet (saw) and he said: “As Allah (swt) and you, will,” at which, the Prophet (saw) said: “Would you set me up as a partner beside Allah (swt )? (Say:) “As Allah (swt), Alone Wills.” (Narrated by An-Nasaa`ee)

“Verily, the lowest name to Allah is that of a man who calls himself “King of kings,” for there is no king except Allah (swt).” (Bukhari)

Prohibited Making an Oath or Swearing by Any Created Object

"Whoever swears by anything other than Allah has committed shirk." (Ahmad)

Forbade Undertaking A Religious Journey Except to Three Masaajid

“Do not saddle up your riding beasts, except to three mosques: “The Sacred Mosque, this mosque of mine, and Al-Aqsaa Mosque (in Jerusalem).” (Al-Bukhari & Muslim)

Completion of the Message

(On the authority of Abu Dharr) “Indeed the Messenger of Allah (SWT) passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it" (Ahmad)

Tawheed and shirk then also must have been clarified in such a manner.

"… upon clear evidence whose night is like its day. No one deviates from it except that he is destroyed." (Reported by Ahmad, Ibn Maajah and others)

Syed ul Istigfar

2007-09-19T15:00:00.000-07:00

Shaddad bin Aus (ra) narrated that the Prophet (saw) said,

“The most superior way of asking for forgiveness from Allah is:

`Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, a`udhu bika min sharri ma sana`tu, abu’u laka bini`matika `alayya, wa abu’u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta.

‘O Allaah, You are my Lord, none has the right to be worshipped except You, You created me and I am You servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.’

The Prophet (saw) added. “If somebody recites it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.” [Bukhari]

2007-09-19T07:12:00.000-07:00

Nifaq comes from the root nafiqaa, which is an escape hole that the jerboa (desert animal) builds. It is as if the person secretly escaped from Islam.

Major nifaq is for a person to pretend to be a Muslim while he is not.

"Verily, the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them."(4:145)

Minor nifaq is the acts which typically hypocrites do. "To perform a permissible act while concealing its opposite"

Break one's trust
Lie
Break a promise
Use foul language in an argument
Show off good deeds
Not caring about striving in Allah's path
Being two-faced

2007-09-18T03:12:00.000-07:00

A fire once broke out in a house where ‘Alî bin Husayn – Allah have mercy on him – was prostrate in prayer. He didn’t raise his head until the fire went out. When asked about this he said: The other Fire kept my mind busy.

The Secret Charity of ‘Alî b. Husayn

It is reported that there used to be poor people in Al-Madînah who didn’t know where they were getting their food from. When ‘Alî b. Husayn passed away, they started missing what they used to be given at night.

Abû Hamzah Al-Thumâlî narrates that ‘Alî b. Husayn used to carry bread on his back in the darkness of the night and follow the poor people (to give it to them). He used to say, “Charity in the darkness of the night extinguishes the Lords anger.”

‘Amr b. Thâbit reports that when ‘Alî b. Husayn died, they found marks on his back from the sacks of provisions he used to carry at night to the houses of the widows.

Shaybah b. Nu’âmah narrates that when ‘Alî b. Husayn died they found out that he used to provide for a hundred (poor) families.

Al-Dhahabî in Siyar A’lâm Al-Nubalâ’ under the biography of ‘Alî b. Husayn Zayn Al-‘Âbidîn.

‘Alî b. Husayn, known as Zayn Al-‘Âbidîn for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of Husayn, son of ‘Ali b. Abî Tâlib – Allah be please with them.

2007-09-17T02:22:00.000-07:00

Sulaymân b. Mûsâ [d119H] – Allah have mercy on him – said:

When you fast, your hearing and sight should also fast, and your tongue should fast by keeping away from lies; and do not harm your servant. Don’t let the day you fast be the same as the day you don’t fast.

Târîkh Dimishq Vol. 22 p389.

Al-Sawm (fasting) literally means to keep away from something. Fasting of the faculties of hearing and seeing means to keep away from listening to and looking at things that are displeasing to Allah, in the same way that we stay away from food and drink when we are fasting.

Sincere and Correct

2007-09-17T02:16:00.000-07:00

Al-Fudayl b. ‘Ayyâd [187H] – Allah have mercy on him – said:

“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.” He was asked, “Abû ‘Alî! What is the sincere and correct deed?” He replied, “The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.”

Abû Nu’aym, Hilyah Al-Awliyâ` Vol.8 p95.

2007-09-14T23:48:00.000-07:00

The worshiper prefers the pleasure of Allaah to his own desires. He devotes his energy and efforts to Him. The servant does whatever good he is able to do for Allaah's creation. Therefore, he shows love towards the creation in a way that he would like them to show affection towards him. He treats them the way that he would like to be treated. He calls them by the names that he likes to be called. He advises them with advice that he would give himself. He chooses for them that which he would choose for himself.

He bears their harm and injury although they may not tolerate his. He refrains from defaming their honor and he does not seek retaliation when he is slandered. If he sees good in them, he spreads it and if he sees evil he conceals it. He establishes excuses for them within his ability without nullifying the Sharee'ah. The obedient worshipper does not contradict the commands and prohibitions of Allaah. Along with that, he has good and righteous character. He possesses virtue such as forbearance, dignity, tranquility, mercy, patience, and fulfilling promises.

[Sins And Their Punishments by Ibnul Qayyim al-Jawziyyah, p. 9-10]

The Blessings for a Believer

2007-09-14T06:29:00.000-07:00

Abu Yahya Suhaib bin Sinan (RA) reports Rasulullah (SAW) said, "How wonderful is the case of a believer; there is good for him in everything. If he is prosperous, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him". (Muslim)

Abu Saeed and Abu Hurayrah (RAA) report that the Rasulullah (SAW) "Never is a believer is stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but Allah expiates his sins on account of his patience". (Bukhari and Muslim)

Abu Hurayrah (RA) reports that Rasulullah (SAW) said: "He for whom Allah intends good, He afflicts him with some difficulty". (Bukhari)

2007-09-13T01:36:00.000-07:00

"The believer who is best in submission is he who protects the Muslims from his tongue and hand, and the believer who is best in faith is the one who has the best character and manners, and the best emigrant is he who abandons what Allaah the Exalted has forbidden, and the best striving is he who strives against himself for Allaah, the Mighty and Majestic." (#1129 Saheeh al-Jaami)

2007-08-25T10:36:00.000-07:00

The Prophet (salallahu alayhi wa sallam) said: I guarantee a house in the surroundings of Paradise for a man who avoids arguing even if he were in the right, a house in the middle of Paradise for a man who avoids lying even if he were joking, and a house in the upper part of Paradise for a man who made his character good. (Abu Dawud : Book 41 : Hadith 4782)

On Their Deathbeds

2007-08-24T22:51:00.000-07:00

Al-Fudail bin 'Iyad

On his deathbed, Fudail fainted, and when he regained consciousness, he opened his eyes and said, "How far my journey is! Yet how little do I have in terms of provisions (i.e., good deeds)!"

Amir bin 'Abd-Qais

Amir bin 'Abd-Qais too was crying on his deathbed. And when he was asked for the cause of his crying, he said, "I am not crying because I fear death or because I desire more from this world; rather, I am crying because of what I will now miss out on in terms of thirst during the heat of midday (i.e., the thirst of fasting on a hot day) and of standing up at night (to pray) during the winter.

Bilal bin Rabah

Bilal's wife leaned over her husband while he was on his deathbed and said, "How much sadness this brings!" Bilal cheerfully replied, "How joyful this is! Tomorrow, I will meet my loved ones: Muhammad (saws) and his party (i.e., followers)."

Haroon Ar-Rashid

It is reported that, as he was taking in his final breaths, Ar-Rashid selected a shroud and, staring at it, recited:

"My wealth has not availed me, My power and arguments (to defend myself) have gone from me!" 69:28-29

Ibn Al-Munkadir

During his final illness, Ibn Al-Munkadir began to cry. "Why are you crying," he was asked.

"By Allah," he said, "I am not crying for the sins I know I perpetrated, but instead because I fear that I did something I considered to be minor, when with Allah (i.e., in His Judgment) it is (a) huge (sin)."

Ibn 'Umar

When Ibn 'Umar was on the verge of dying, he said, "There are only three things from this world that I am sad to miss: the thirst of the noon heat (i.e., when he is fasting on a hot day), the striving of the night (i.e., performing voluntary prayers at night), and that I have not fought this transgressing faction that has come to us (i.e., the faction of Al-Hajjaj bin Yusuf Ath-Thaqafi)."

Ibrahim An-Nakha'i

When Ibrahim An-Nakhai was seen crying on his deathbed, someone asked him, "Why are you crying?"

"And why should I not cry," he began to exclaim, "when I am waiting for the Messengers of my Lord 'Azza wa-Jall (the Possessor of might and majesty), not knowing whether they will bring me tidings of Paradise or of the Hell-fire!"

Mu'adh bin Jabal

When Mu'adh was about to die, he said, "O Allah, I have feared You my entire life, yet today I am hoping from You (i.e., hoping for Your mercy). 0 Allah, You indeed know that I did not love the world for a long stay in it, for the flowing of rivers, or for the planting of trees; but rather for the thirst of the midday heat (i.e., for fasting on a hot day), for striving hours at a time (in worship), and for sitting near scholars in circles of remembrance (i.e., gatherings wherein You are remembered)."

Mu'awiyah bin Abu Sufyan

Lying on his deathbed, Mu'awiyah asked those around him to help him up to a seated position. After his wish was complied with, he began to glorify Allah and praise Him. Then he cried and said, "Remember your Lord, 0 Mu'awiyah, after having experienced decrepitude and decline; at one time, this body was young and flourishing." Through loud and uncontrollable weeping, those nearby heard him say, "O my Lord, have mercy on this old sinner whose heart is hard. O Allah, pardon me and forgive my sins for me. And show Your leniency to the one who hopes from You only, and who trusts in none save in You."

Muhammad bin Wasi'

Muhammad bin Wasi' was on his deathbed, and all around him many visitors were gathered, some of whom were standing, while others were sitting down. He said, "Show me what benefit all of these people will be to me tomorrow when I will first be seized by my forelocks and my feet, and then thrown into the Hell-fire."

"The Mujrimun (polytheists, criminals, sinners, etc.) will be known by their marks (black faces), and they will be seized by their forelocks and their feet." 55:41

Sa'd bin Abu Waqqas

When Sa'd was on the verge of dying, he requested that someone should bring him a tattered, wool garment that he had been keeping safe for many years. "Enshroud me in it," he said. "For indeed, I was wearing it when I fought the disbelievers on the Day of Badr, and I have been saving it just for this very day."

2007-08-24T21:01:00.000-07:00

Sabr: refrain, stop

Sabr means to stop ourselves from despairing and panicking, to stop our tongues from complaining to people and to stop our hands from striking our faces and tearing our clothes at times of grief and stress.

Scholars say:

“The one who has patience is the one who has trained himself to handle difficulties.”
- Abu Uthman

” Patience means to keep close to Allah and to accept calmly the trials He sends, without complaining or feeling sad.”
- Amr ibn Ithman al-Makki

“Patience means to adhere to the rules of the Quran and Sunnah.”
- Al-Khawwas

“Patience means to seek Allah’s help.”
- Ali ibn Abi Talib

“Patience means not seeing any difference between times of ease and times of hardship, being content at all times.”
- Abu Muhammad al-Hariri

Source: "Patience and Gratitude" - Ibn Qayyim al -Jawziyyah

Easy Actions Equal in Reward to Hajj

2007-08-22T05:15:00.000-07:00

Muslim reported that the Prophet, sallallahu `alayhi wa sallam said, "…Hasn't Allah made for you Salat Al-`Ishaa' in congregation equal to Hajj, and the Fajr prayer in congregation equal to `Umrah."

"Whoever walks to an obligatory prayer in congregation, it is like Hajj, and whoever walks to a voluntary prayer, it is like a voluntary `Umrah." (Saheeh Al Jaami`, 6432)

"Whoever prays Fajr in congregation, then sits remembering Allah until the Sun rises, then prays two units of prayer, he will receive the reward of Hajj, and `Umrah - complete, complete, complete." (Saheeh Al Jaami`, 6222)

It is authentically reported that people said, "O Messenger of Allah! The rich took the reward of akhirah, they do Hajj and we do not; they engage in jihaad, and we do not. So the Prophet, sallallahu `alayhi wa sallam, said, "Shall I not guide you to something that, if you stick to it, you will come with what is better than what one of them will come with: that you say Allahu Akbar 34 times, and Subhan Allah 33 times, and Alhamdulillah 33 times, at the end of every prayer."

"When one prays for one's brother, the angel says: 'Amin, and for you the same.'" (Saheeh Al Jaami`, 2143) So pray for your brother pilgrim that Allah accepts his Hajj and gives him its reward.

Twenty 'Firsts' of Islam

2007-08-11T21:08:00.000-07:00

1 - Hashim, the great-grandfather of the Prophet (peace be upon him), was the first to institute the two caravan journeys of Quraysh, summer and winter, and the first to provide tharid (meat broth) to the pilgrims in Makkah.

2 - Khadijah bint Khuwaylid, the wife of the Prophet, was the first to accept Islam.

3 - The first male who bore witness that Allah was One, and that Muhammad was His Messenger, was Ali bin Abi Talib.

4 - The first meeting place in Islam was the house of Arqam bin Abu al-Arqam in Makkah.

5 - The family of Yasir was the first "whole family" to accept Islam (outside the family of the Prophet himself). Yasir, his wife, Sumayya, and their son, 'Ammar; all three accepted Islam as soon as they heard the call of the Messenger of Allah. Some people have claimed that it was Abu Bakr who was the head of the first "whole family" which accepted Islam. This claim lacks evidence. Abu Bakr's son, Abdur Rahman, was an idolater, and he fought against the Muslims in the battle of Badr. Abu Bakr's father, Abu Qahafa, was also an idolater who became a Muslim only after the conquest of Makkah in 630.

6 - The pagans in Makkah tortured Yasir and his wife, Sumayya, and their son, 'Ammar, day after day, for accepting Islam. All three of them were the first Muslims whom the Prophet gave the tidings that they would enter Paradise.

7 - Sumayya, the wife of Yasir, was the first martyr in Islam. Her husband, Yasir, was the second martyr. Both of them were tortured to death by the disbelievers. Their son, 'Ammar, was also destined to win the prize of martyrdom, though he did so in the battle of Siffin in 657 H.They became, in this manner, a family of martyrs in Islam - a distinction which no one else has ever shared with them.

8 - The first man to read Qur'an out aloud at the Ka'bah was 'Abdullah bin Mas'ud.

9 - The first man to be killed in the precincts of the Ka'bah was al-Harith bin Abu Hala, the nephew and adopted son of Khadijah. When the Abu Hala proclaimed his Islam at the Ka'bah before an assembly of the disbelievers, they subjected him to physical violence. al-Harith entered the fray to defend him. They stabbed him repeatedly, and he fell dead on the ground.

10 - 'Ammar ibn Yasir was the first man in Islam to build a mosque. He built his mosque in Makkah itself.

11 - Mus'ab bin 'Umayr was the first official in Islam. In 621, a group of the citizens of Madinah came to Makkah. They met the Prophet at 'Aqabah, accepted Islam, and requested him to send with them to Madinah a teacher of Islam. The Prophet sent Mus'ab bin 'Umayr, a cousin of his father, with them. This was the first time an official of any type was chosen in Islam.

12 - 'Abdullah bin Abd al-As'ad, was the first man to migrate from Makkah to Madinah in 622.

13 - Bilal was the first mu'adhin of Islam, and he was the first to be in charge of the Bayt ul-Mal (state treasury)of Madinah. This made him the first treasurer of the Muslims. He made allocations of all funds. He was also responsible for distributing funds to the widows, orphans, the wayfarers and other poor people who had no means of supporting themselves.

14 - Hamzah bin 'Abd al-Muttallib was the first military commander in Islam. The Messenger of Allah had sent him at the head of 30 Muhajirin to intercept a caravan of the Quraysh, led by Abu Jahl. But there was no action, and the expedition returned to Madinah.

15 - The first governor of Madinah was Sa'd bin 'Ubadah al-Ansari. In the second year of Hijrah, the Prophet personally led an expedition to Waddan. During his absence, Sa'd was placed as the temporary ruler of Madinah.

16 - The first military commander whose men were involved in bloodshed, was 'Abdullah bin Jahsh, a cousin of the Prophet. He led an expedition of seven men to Nakhlah.

17 - The battle of Badr, fought in 624, was the first encounter on the battlefield between Islam and disbelief. Walid bin Utbah, a military hero of the disbelievers, challenged the heroes of Islam to a duel. His challenge was taken up by 'Ali bin Abi Talib. 'Ali killed Walid bin 'Utbah after only a few minutes of dueling.

18 - 'Ubaydah bin al-Harith was the first Muslim to be killed in battle. He was a cousin of the Prophet, and he was the first martyr of the Battle of Badr.

19 - Zayd bin Harithah was the first Muslim to be killed on foreign soil. In September, 629, the Prophet sent him as the general of the army which was to fight the Romans in Syria. The two armies met in the battle of Mu'tah, and Zayd was killed in it.

20 - 'Akib bin 'Usayd was the first governor of Makkah. It was the first permanent civil appointment made in Islam. 'Akib took charge of his duties as governor of Makkah in January, 630.

And Allah Knows best.

[Taken from the 'Sirah' of Ibn Ishaq]

2007-08-08T17:54:00.000-07:00

"O you who believe, respond to Allah and His messenger as they call you to that which gives you life" Chapter 8: Verse 24 (Partial)

The Quran came to change the beliefs, behavior and outlook of all who are astray. It came to guide them to the true happiness and the way of life that one should follow in this life. Al-Suddi, an early commentator on the Quran, stated that this verse means that Islam gave the Companions true life after they were truly dead in disbelief.

The difference between faith and disbelief is truly comparable to the difference between life and death. Knowing the Quran, that source of life to which Allah and His Messenger (peace be upon him) is calling every human, as opposed to not knowing it is also comparable to the difference between life and death.

The effect of the Quran can clearly be seen in the first generation of Muslims. These were the people who were given life by the Quran. They were taken from darkness into light. The example they set is the example that all later generations who believe in the Quran must aspire to.

The Change in the Arabs Brought about Through the Quran

Perhaps one of the best descriptions of the change that took place among the Muslims can be seen in the famous statement of the Companion Jafar ibn Abu Taalib who was asked by the Negus of Abyssinia about the mission of the Messenger. He told him:

“O king, we were an ignorant people, worshiping idols, eating carrion and indulging in sexual pleasures. We teased our neighbors, a brother oppressed his brother, and the strong devoured the weak. At this time a man rose among us, who had already been known to be truthful, noble and honest. This man called us to Islam. And he taught us to give up worshiping stones, to speak the truth, to refrain from bloodshed, and not to defraud the orphans of their property. He taught us to provide comfort to our neighbors and not to bring a slander against chaste women. He enjoined upon us to offer prayers, observe fasts and give alms. We followed him, gave up polytheism and idolatry and refrained from all evil deeds.”

That generation, in turn, took the message to the rest of the world. They were clearly a people who were taken from darkness into light and to the straight path of Allah. When asked by the Emperor of Persia what brought the Muslims to their lands, two different Companions answered in similar terms: "Allah has sent us to take whoever wishes from the servitude of mankind to the servitude of Allah and from the tightness of this world to its expanse and from the injustice of the ways of life [in this world] to the justice of Islam."

Why Doesn't the Quran Have the Same Effect Today?

The reason why the Quran does not have the same effect today has nothing to do with the essential nature of the Quran— as it will always be the true guidance that is ever available to take mankind from darkness into light. The source of the problem is in the way that many of today's believers approach the Quran. The possible reasons for this kind of situation could be many. In general, though, four, which were mentioned in the introductory chapter, stand out glaringly:

(1) Some Muslims emphasize secondary aspects of the Quran while ignoring its more important primary aspects;
(2) Too many Muslims do not recognize and understand the primary goals of the Quran; therefore they read it but do not get out of it what it desires
(3) In addition, some Muslims do not approach the Quran in the proper manner, missing the essential link between what it teaches and how it is to affect mankind; and
(4) Even when the above obstacles or problems are overcome, still some Muslims do not interpret the Quran in the proper manner and, hence, although they read it they do not get its correct teachings from it.

Source: “How to Approach and Understand the Quran” - Jamal ad din Zarabozo

Going to extremes

2007-08-06T20:09:00.000-07:00

Ibn al-Qayyime wrote,

Allah never orders anything except that Satan takes two contradictory stances towards it: either shortcoming and negligence or overzealousness and exaggeration. It does not matter [to him] by which of these two mistakes he becomes victorious over the slave. He comes to the heart of the slave and examines it. If he finds in it listlessness and looking for loopholes, he deals with him from that vantage. He impedes him and makes him sit. He strikes him with laziness, listlessness and lethargy. He opens for him the door to reinterpretations hopes and so forth until the slave may not fulfill anything of what he is commanded.

If he finds in the slaves heart alertness, seriousness, desire to work and potential, Satan despairs from attacking him through the above means. Instead, he orders him to strive even harder. He convinces him that what he is doing is not sufficient for him. His ambition is to be greater than that. He must work more than the other workers. He should not sleep when they sleep. He should not break his fast when they break their fasts. He should not rest when they rest. If one of them washes his hands and face three times, he should was them seven times. If one makes wudhu for prayer, he must make ghusl. [He orders him to] similar other acts of exaggeration and extremism. He makes him go to extremes and beyond the limits. He makes him stray from the straight path in the same way that he makes the first person [described above] fall short of the straight path and not approach it. Satans intention for both is to keep them from the straight path: the first by making him not come close or near to it and the second by making him pass it and go beyond it. Many of creation are misled by these two strategies. There is no escape from them except deep knowledge, faith and the strength to fight Satan and stay along the middle path.

The Story of Barseesa

2007-08-03T01:17:00.000-07:00

The story of Barseesa, this is a man from the Children of Isreal who was a worshipper, famous worshipper, aabid. He had his temple and he devoted himself to worship in his monastery.

Three men from the Children of Israel wanted to go out for jihad, al-ghazwa. They had a sister. They didn't know where to leave their sister, so they said "Where should we leave her, we can't leave her alone, where should we leave her?" They asked around, they said the best place to leave her is with that aabid, that worshipper, he's the most righteous person, he's the most trustworthy, leave your sister with him and he'll take care of her.

They went to the aabid, the worshipper, Barseesa. They told him this is the situation, we want to go out for ghazwoo, can you please take care of our sister? He said "I seek refuge in Allah from you", stay away from me. Then Shaytan came to him and said, "Who are you gonna leave her with? If you don't take care of her, an evil person may take care of her and then you know what will happen. How come you're gonna (let) this good slip out of your hands?" Shaytan is encouraging him to do good, so he called them back and he said "Ok, I'll take care of her. She's not gonna stay with me in my monastery, she's gonna stay in that home over there", he had a house, you stay there, I stay in my temple.

So she would stay in that house in the room, and he would carry the food for her and he would leave the food on his doorstep, he doesn't even want to go to her house, he would leave on the doorstep and she would have to come and pick up the food. He doesn't even want to see her. And then Shaytan came to him and said "What are you doing? Don't you know that when she walks out from her room and comes to your temple, people can see her? You have to the deliver the food to her doorstep." He said "Yes, that's true." Shaytan is not speaking to him face to face, this is was'wasa, inspirations. He said "That's true." He started taking that food and he would drop it on her doorstep. That continued for a while and then Shaytan told him "She's still opening the door and coming out to take the plate, somebody can still see her. You have to deliver the plate into her own room." Shaytan is telling him to do good things. So he started taking the plate and he would put it in the room and then he would leave.

And that continued for a while and these three brothers were late, these ghazwa took a while. So Shaytan came to him and said "You're gonna leave her alone with nobody to take care of her, nobody to speak with" - she's been in there like she's in prison, speaking to no one - "so why don't you take that responsibility and go and speak with her - just socialize just a little bit to take care of her because she could go out and find another man and start having a relation with him." So he would speak from outside her room and she would be speaking from in her room and they would be screaming at each other to hear each other. Shaytan told him "Why don't you make it a little convenient for yourself, instead of screaming and hollering at each other from far distances, why don't you go and sit in the same room?" So he started sitting with her in the same room, spending some time with her, and then slowly and slowly they started spending hours and hours together, and they started getting closer and closer and closer until the great aabid committed zina. She became pregnant, the story didn't end yet.

She became pregnant, she delivered a child. Shaytan came to him and said "What have you done? Do you know what will happen when the brothers come back? They're gonna kill you. Even if you say this is not my son, they're gonna say 'Even if it's not your son, you're supposed to take care of her, it's your responsibility, we don't care who the father is, we left her as - you are the person responsible for her.' The only solution for this problem is that you kill - murder - the child and bury it." The aabid chopped out the head of the infant and he buried him. Shaytan came to him and said "Do you think that the mother will keep the secret after you killed her son? Do you think she will keep that secret?" What should I do, "You should kill her too." So he killed her. And he buried them both in that room.

The brothers came back, they came and said "Where is our sister?" He said "Inna lil'lahee wa inna ilayhee ra'jee'oon, she became ill and she died and she's buried in that place", and he went and showed them a fictitous grave. So they said "Inna lil'lahee wa inna ilayhee ra'jee'oon", they made dua for her and they went home.

At night time, one of the brothers saw a dream. Who came to him in that dream? - Shaytan. He told him "Did you believe Barseesa, did you believe him? He's lying. He committed zina with your sister and then he killed her and her son, and the evidence to prove that is that she's not buried in the place he showed you, but she's buried in her room under the rock." So he woke up and he told his brothers about the dream, they said "We saw the same dream, it must be true." They went the next day, they dug the fictitious grave, they found nothing. They went into her room, they uncovered the earth and they found their sister buried with an infant.

They grabbed Barseesa and said "You liar. This is what you have done", and they took him to the king. While they were draggin him to the king, Shaytan came to Barseesa, but now Shaytan didn't come in the form of inspiration, he came in a human form. He told him "Barseesa, do you know I am? I am Shaytan, I am the one who cause you all of that mess, and I am the only one who can deliver you out of it" - I'm the one who caused it, and I'm the one with the solution for it, it's up to you, if you want to go and die that's fine, if you want me to save you, I can. Barseesa said "Please save me." He said "Make sujood for me." Barseesa made sujood for Shaytan, what did Shaytan say, he said "Thank you very much, (it's) been a pleasure meeting you" and he never saw him again.

Barseesa made sujood for Shaytan and that was the last thing he did in his life because shortly afterwards he was executed. The last thing he did in his life was sujood for Shaytan. Aabid, on the righteous path, but because he chose to take turn, even though it was a very very very small turn - in the beginning it was very insignificant - in the name of mas'laha, in the name of the benefit, in the name of mas'laha he did it. And it was a very small diversion that he took but look at where it ended. Look at the final destination.

That is the danger of following desire. Because sometimes we feel confident because of knowledge and because of the Qur'an we know and because of the ibaadah we are doing - subhan'Allah we should always be afraid on ourselves. We should never be overconfident, we should always be worried, and that is the khash'ya of Allah SWT and that is the true knowledge - "The ones who have the fear of Allah are the scholars." If you are a scholar then you have khash'ya of Allah, otherwise it is just memorization of verses in the mind that have no meaning in the actual world.

A side not on this story, what policy was Shaytan using with Barseesa? If Shaytan came to Barseesa from the beginning and told him "Make sujood to me", would Barseesa have done that? No he wouldn't. He took the step-by-step policy.

Transcribed from a lecture by Imam Anwar al-Awlaki

Who should be followed?

2007-08-03T00:15:00.000-07:00

A judge from khurasan wanted to marry of his son, so he sought counsel with a man who was a follower of the Majus religion. The man said, "People come to you seeking judgment, and here to are coming to seek counsel from me!" The judge said, "You must advise me." He said, "Our leader, Khosrau (Kisra), would choose wealth (when seeking a wife); the leader of the Christians, Ceaser (Qaiser), would choose beauty; and the pre-Islamic arabs would choose based on ancestry and status, and your Prophet would choose based on religion - so choose which among them you will follow."

When the Prophet (sallallaahu 'alayhi wa sallam) was mentioned...

2007-08-02T12:38:00.000-07:00

al-Imaam Maalik (may Allaah have Mercy on him) said:

"I have seen Muhammad ibn al-Munkadir - and he was the leader of the Reciters of the Qur'aan - that he would never be asked about a hadeeth except that he would weep, until we had calmed him down.

And I have seen Ja'far ibn Muhammad who used to smile alot, yet whenever the Prophet sallallaahu 'alayhi wa sallam was mentioned to him, he would turn pale. I have never seen him narrating the hadeeth of Allaah's Messenger sallallaahu 'alayhi wa sallam except in a state of purification. And when times deteriorated, I never saw him except in one of three conditions: either praying, observing silence, or reciting the Qur'aan. He never uttered a word having no significance, and he was one of the scholars and worshippers who had great fear of Allaah.

Whenever 'Abdur-Rahmaan ibn al-Qaasim mentioned the Prophet sallallaahu 'alayhi wa sallam, he turned pale as if the blood had been drained from his face, and his tongue dried-up due to reverence for Allaah's Messenger sallallaahu 'alayhi wa sallam.

I went to 'Aamir ibn 'Abdullaah ibn az-Zubayr, and whenever the Prophet sallallaahu 'alayhi wa sallam was mentioned to him, he would weep so much, until he was unable to weep any longer.

I saw az-Zuhree - and he was from the kindest of people, and closest to them - that when the Prophet sallallaahu 'alayhi wa sallam was mentioned to him, he would not be able to recognise you, nor would you be able to recognise him (from his intense weeping).

I came to Safwaan ibn Sulaym - and he was one of the mujtahid scholars and worshippers - that whenever he mentioned the Prophet sallallaahu 'alayhi wa sallam he would weep, and he would not stop weeping, to the extent that the people would have to get up and leave him."

[narrated by Ibn Taymiyyah in 'Kitaab al-Waseelah' , pg. 92]

The Excellence of Reciting the Qur'an

2007-08-01T13:58:00.000-07:00

Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.'' [Muslim].

An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-`Imran arguing on behalf of those who applied them.'' [Muslim].

`Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best amongst you is the one who learns the Qur'an and teaches it.'' [Al-Bukhari].

`Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "The one who is proficient in the recitation of the Qur'an will be with the honourable and obedient scribes (angels) and he who recites the Qur'an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.'' [Al-Bukhari and Muslim].

Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like basil which has no fragrance and its taste is bitter.'' [Al-Bukhari and Muslim].

`Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Verily, Allah elevates some people with this Qur'an and abases others.'' [Muslim].

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.'' [Al-Bukhari and Muslim].

Al-Bara' bin `Azib (May Allah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (PBUH) in the morning and mentioned the incident to him. He (PBUH) said, "That was tranquillity which descended as a result of the recitation of the Qur'an.''

Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.'' [At-Tirmidhi].

Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who does not memorize any part from the Qur'an he is like the ruined house.''[At-Tirmidhi].

`Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The one who was devoted to the the Qur'an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.''' [Abu Dawud and At-Tirmidhi].

Relieving Distress of Others

2007-08-01T13:20:00.000-07:00

One of the greatest things that will relieve a person's distress on the Day of Resurrection is his efforts in this world to relieve the distress of those who are in distress, and to help those who are in need, and to make things easy for those who are in difficulty, and to overlook the mistakes of those who err. In Muslim it is narrated that Abu Hurayrah said: The Messenger of Allah (sallallahu alayhi wa sallam) said:

"Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the slave so long as the slave helps his brother." [Mishkaat al-Masaabeeh, 1/71, hadith no. 204.]

Bukhari narrated from Abdullah ibn Umar that the Messenger of Allah (peace be upon him) said: "The Muslim is the brother of his fellow-Muslim; he should not mistreat him or let him down. Whoever meets the needs of his brother, Allah will meet his needs, and whoever relieves a Muslim of some distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the next." [Bukhari: Kitaab al-Mazaalim, Baab laa Yazlim al-Muslim al-Muslim, Fath al-Baari, 5/97.]

Source:
"The Day of Resurrrection in the Light of the Qur’an and Sunnah" - Umar Al Ashqar

10 Signs of Scrupulous Piety (al-Wara`)

2007-08-01T01:21:00.000-07:00

The sign of scrupulous piety (al-wara`) is considering ten things mandatory upon oneself:

1. Guarding the tongue from backbiting due to the saying of the Most High: “Do not backbite one another.” [49:12]
2. Shunning suspicion due to the saying of the Most High: “Avoid much [negative] assumption. Indeed, some assumption is sin.” [49:12] And also due to the saying of the Messenger, sallallahu `alayhi wa sallam, “Avoid suspicion, for airing suspicion is the most lying form of speech.” [Musnad Ahmad]
3. Shunning mockery due to the saying of the Most High: “Let not a people ridicule another people; perhaps they may be better than them.” [49:11]
4. Lowering gaze from forbidden things due to the saying of the Most High: “Tell the believing men to lower their gaze.” [24:30]
5. Truthfulness of the tongue due to the saying of the Most High: “And when you speak, be just.” [6:152]
6. Recognizing the blessings of Allah the Most High upon oneself in order to avoid conceitedness due to the saying of the Most High: “Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.” [49:17]
7. Spending one’s wealth on good rather than bad things, due to the saying of the most High: “And those who, when they spend, do so not excessively or sparingly.” [25:67] Meaning, they do not spend on sinfulness and do not prevent obedience, “but are ever, between that, [justly] moderate.” [25:67]
8. Not seeking haughtiness and pride for oneself, due to the saying of the Most High: “That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption.” [28:83]
9. Maintaining with care the five prayers on time, with proper bowing and prostration, due to the saying of the Most High: “Maintain with care the [obligatory] prayers and [in particular] the middle [`asr] prayer and stand before Allah, devoutly obedient.” [2:238]
10. Steadfastness upon the way of Sunnah and Jama`ah, due to the saying of the Most High: “And, this is My Path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.” [6:153]

Imam as-Samarqandi

2007-07-31T20:21:00.000-07:00

Ibn al-Jauzi has drawn the following parallel,

The likeness of Iblees with a pious person and with one of weaker faith is like the [following two men]: A man who sits to eat a meal. A dog comes to partake of the food. The man shouts at the dog and he flees. And there is another man for whom a dog comes to eat from his plate and he also shouts at the dog, but it has no affect. The first man is like a pious man whom Satan comes to but is repelled by his invocation. The second is like one whose faith is mixed with evil, when he seeks refuge in Allah, Satan does not leave him. And we seek refuge in Allah from Satan.

2007-06-17T13:17:00.000-07:00

Ibn al-Jawzi said in Talbees,

The heart is like a fort that is surrounded by a wall and the wall has gates from which it can be torn down. In it lies the mind. The angels frequent that fort and next to that fort are places where the desires lie. And the devils enter into this surrounding area without being prevented from doing so. And the war exists between the inhabitants of the fort and the inhabitants of the surrounding areas. The devils never stop circling the fort and looking for an opening where the guard is heedless and from where he can tear down the fort. It is obligatory for the guards to be completely aware of all of the gates of the fort that must be guarded as well as all of its weak points from which destruction can come. The guard cannot take a break because the enemy never takes a break. A man said to al-Hasan al-Basri, Does Iblees sleep? He answered, If he were to sleep we could then have a rest. The fort is lit by the remembrance of Allah and faith in Him. In it is a polished looking glass through which [the guardians] can then see anything that passes by. The first thing that Satan does is to blow smoke into the fort to make its walls black. This causes rust and damage in the fort. Sound thought repels Satan and remembrance of Allah cleans the looking glass. The enemy has carriages and sometimes they are able to enter the fort. The guards may come upon them and force them to leave. Perhaps they may enter due to the heedlessness or carelessness of the guards. Perhaps, due to the smoke and the rust, Satan enters through any way and he is not perceived. Perhaps the guard is injured by the heedlessness or is taken prisoner and led to the following of the desires. And perhaps he becomes like the jurist who does evil.

Ten Oppressors

2007-06-14T22:18:00.000-07:00

Sufyan ath-Thauri, may Allah have mercy on him, said that ten people are regarded as oppressors:

1. The person who prays for himself, but forgets his parents and other believers.
2. The person who does not recite at least a hundred verses of the Qur’an daily.
3. The person who leaves the Masjid without performing at least two raka’ahs of salah.
4. The person who passes a graveyard without greeting the deceased or praying for them.
5. The person who enters a city on a Friday and leaves without performing the Friday prayer.
6. That man or woman in whose vicinity a learned person comes and none acquires any religious knowledge from him.
7. Those two people who love each other for the pleasure of Allah but are unaware of each others names.
8. That person who is invited by another but does not accept his invitation (when acceptance does not contradict the Shari`ah).
9. That youngster that has no commitments yet does not acquire any religious knowledge or manners.
10. That person who has eaten to his fill while his neighbour goes hungry.

The ways of Shaytan

2007-06-12T20:15:00.000-07:00

Ibn al-Qayyim wrote:

From his stratagem is that he always bewitches the mind until he can deceive the person. No one is safe from his bewitching except whomsoever Allah wills. He makes good looking to him what harms him the most, until he imagines that it is the most beneficial act for himself. And he makes him flee from the most beneficial act until he thinks it is something harmful to him. Certainly, there is no god but Allah. How many hearts have been tested by such sorcery. How many hearts have been kept from Islam, faith and goodness [by such sorcery]. And how many support and present falsehood in the best form and hate truth and present it in the worst form [because of his deception]. And how much falseness is adored and shown in a desirous manner to the alert.And how much falseness is spread even among the wise. He is the one who Bewitches the mind until it follows different desires and various evil Opinions. He makes them follow every path of misguidance. He leads them to actions, one after another, that cause their destruction.

How You Deal With Others Is How You Will Be Dealt With!

2007-06-11T23:28:00.000-07:00

A wise man once said to his son, “My son, do not become resentful when you are afflicted with trials, for indeed that is tantamount to having bad thoughts about one’s Lord, and also, it gives pleasure to one’s enemy. Do not mock anyone; I was afflicted in the same way as the person who I mocked. In this world, man is a target of arrows that come to him successively: some pass him by, some fall short, some fall to his right and others to his left and some strike him. Know that for every deed, you are to be rewarded, and how you deal with others is how you will be dealt with. And whoever is dutiful to his parents, his children will be dutiful to him. Avoid greed and ambition, for both represent poverty in the present. Fear Allah as much as you are able. And if you are able to make today better than yesterday and tomorrow better than today and your secrets better than your outward deeds, then do so. Beware of deeds that you have to apologize for, for one never has to apologize for goodness. When you stand for prayer, perform it like the one saying farewell, as if you feel that you will never afterwards again (i.e. dying). Adhere to modesty, and you will be of its people. Do not inflict harm upon others; rather give them good, and forgive if you are able to. Do not be miserly if you are asked for something and do not tarry when one seeks help from you. Whoever is stingy, then Allah will make things narrow for him; and whoever gives, then Allah will give him a replacement for what he gave.”

Advice To His Son: Imam Ibn Al-Jawzi

2007-06-10T08:00:00.000-07:00

“Know, dear son, that days are but hours, and hours are but breaths, and every soul is a container, hence let not any breath pass without any benefit, such as on the Day of Judgment you find an empty container and feel regret! Be aware of every hour and how it passes, and only spend it in the best possible way; do not neglect yourself, but render it accustomed to the noblest and best of actions, and send to your grave that which will please you when you arrive to it.”

Imam Ibn al-Jawzi rahimallahullah in his letter of advice to his son, “Laftat al-Kabid fee Naseehat al-Walad.

The Noble Qur'an

2007-06-08T15:10:00.000-07:00

1 - The Messenger of Allah said:

"Whoever wants to to love Allah and His Messenger, then let him read the Mushaf."

['Sahih al-Jami''; # 6289]

2 - Ibn 'Abbas narrated:

"al-Walid bin al-Mughirah (a polytheist) came to the Messenger of Allah. The Messenger of Allah recited the Qur'an to him, and al-Walid seemed to become affected and softened by it. Abu Jahl came to know of this, so, he came to al-Walid and said: "Don't you see that your people are collecting charity for you?"

He said: "And why is that?"

Abu Jahl replied: "So that they can give it to you, as they see that you went to Muhammad to get some of his food."

al-Walid said: "Quraysh knows that I am of the wealthiest of its sons."

Abu Jahl said: "So, say to Muhammad something that would convince your people that you oppose him."

al-Walid replied: "And what can I possibly say? There is not a single man who is more knowledgable of poetry or prose than I, or even that of the Jinn, and by Allah, what he says bears no resemblance to these things. By Allah, what he says has a sweetness to it, and a charm upon it; the highest part of it is fruitful and the lowest part of it is gushing forth with bounty; it dominates and cannot be dominated, and it crushes all that is under it.""

[Reported by al-Hakim in 'al-Mustadrak' (2/506-507) and at-Tabari in 'Jami' al-Bayan' (29/156), and it is authentic]

3 - Jubayr bin Mut'im said:

"I heard the Messeger of Allah recite 'at-Tur' in the Maghrib prayer, and when he got to the verses {"Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? No, but they have no firm Belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?"} [at-Tur; 35-37], my heart wanted to fly from my body out of awe."

['Tafsir Ibn Kathir'; 4/309]

4 - 'Uthman bin 'Affan said:

"If our hearts were truly pure, we would never get enough of the Words of our Lord, and I hate that one day passes with me not looking in the Mushaf."

['al-Bidayah wan-Nihayah'; 7/215]

5 - Ibn Abi Mulaykah narrated:

"'Ikrimah bin Abi Jahl used to press the Mushaf to his face and cry, saying: "The Book of my Lord! The Words of my Lord!""

[Reported by 'Abdullah bin al-Mubarak in 'al-Jihad'; # 56]

6 - Bishr bin as-Sirri said:

"Verily, each verse is like a date: the more you chew it, the more of its sweetness is released." Abu Sulayman heard this and commented: "True. It is the case with one of you that if he begins one chapter of it, he wants to read it to the end."

['al-Hadith fi 'Ulum al-Qur'an'; p. 70]

Five Things Cause Five Others

2007-06-07T14:15:00.000-07:00

Abu Hurayrah, radhiallahu `anhu said, "If anyone has five things then he will not be deprived of five others.

1. He who is enabled to show gratitude will never be deprived of increase of blessings.

"If you give thanks, certainly I will give you more." (14:7)

2. He who is guided to persevere will not be deprived of reward.

"Truly the persevering will be paid their reward in full without reckoning." (39:10)

3. One who is inspired to repent will not be deprived of its acceptance:

"And He is (Allah) Who accepts repentance from His servants." (42:25)

4. One who is enabled to seek forgiveness will not be deprived of receiving pardon.

"Seek forgiveness of your Lord; surely He is Ever-Forgiving." (71:10)

5. He who is spurred to make supplication is not deprived of an answer.

"Call upon Me, and I shall answer you." (40:60)

Someone else added a sixth proposition that one who is encouraged to spend will not be deprived of reward thereof.

"And whatsoever you expend (for good) He shall replace it." (34:39)

Begin with Yourself

2007-06-07T13:06:00.000-07:00

A man to Ibn Abbas and said, “O Ibn Abbas, I went to enjoin people to do good and forbid them from doing evil.” Ibn Abbas said, “And have you reached that level?” He said, “I hope that that is so.” He said, “If you do not fear to be exposed by three Verses of Allah’s Book then do so.” The man asked, “And what are they?” He mentioned this Verse:

“Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practice it) yourselves.” (Quran 2:44)

And then asked, “Have you applied the implications of this Verse?” He said, “No.” Ibn Abbas then mentioned the second Verse:

“Why do you say that which you do not know? Most hateful it is with Allah that you say that which you do not do.” (Quran 61:2,3)

After that he asked, “Have you applied the implications of this Verse?” He said, “No.” He then mentions the third Verse regarding Shu’aib (as):

“I wish not, in contradiction to you, to do that which I forbid you.”(Quran 11:88)

And then he asked, “Have you applied the implications of this Verse?” He said, “No.” Ibn Abbas said, “Then begin with yourself.”

Advice from Hasan Al-Basree

2007-06-06T01:41:00.000-07:00

He advised some of his students admonishing them about avoiding the state of being proud. He said:

1) Do not deceive yourself into becoming too proud because you are in a good or righteous environment, for there is no place that is better than Paradise, and our father, Adam (as), experienced there what is known to all.

2) Do not become proud merely because you worship often, for consider what happened to Ibliss (Satan) after he spent a great deal of time worshipping.

3) Do not think yourself great because you have met with righteous people, for there is no man more righteous than the Prophet (saws), yet the disbelievers and hypocrites did not benefit by simply knowing him.

Moderation in Worship

2007-06-05T22:10:00.000-07:00

Anas radiallahu anhu related that the Messenger salallahu alayhi wasallam entered the mosque and noticed a rope stretched out between two columns. He asked what it was there for and was told that it belonged to Zainab and when she became tired from continious worship she leans on it for support. The Prophet salallahu alayhi wasallam said: "Unfasten that rope. Let one of you pray when he is active and when he is tired, let him rest." (Bukhari and Muslim)

As Time passes

2007-06-05T07:26:00.001-07:00

Abdullah bin Masud said, "Indeed I hate to see a man idle, neither working for this world nor for the Hereafter."

Hasan Al-Basree said: "O son of Adam, indeed you are only but a number of days. Whenever a day passes, a part of you leaves with it."

Hasan said: "I have met (pious) people who are more miserly with their time than they are with their wealth."

Hasan also said in a sermon, "Do not let the temporary and little charms of this world distract you and entice you...and do not say tomorrow and tomorrow, for indeed you do not know when you will be heading to Allah."

Nice quotes from an-Nawawî's 'Kitâb al-Adhkâr'

2007-06-05T01:11:00.000-07:00

al-Imâm ash-Shâfi'î said: "When one desires to talk, then it is upon him to think before he speaks. If there is beneficial good in what he will say, then he should speak. If he has doubt about that, then he must not speak until he clears that doubt."

Qass bin Sâ'adah and Aktham bin Sayfî once met and one of them said to the other: "How many defects were you able to find in the son of Adam?" The other responded: "They are too numerous to count. However, the defects that I was able to account for numbered eight thousand. I also discovered one thing which, if put into practice, would hide all of these defects." He asked: "What is it?" He responded: "Guarding the tongue."

al-Fudayl bin 'Iyâd said: "Whoever limits his speech to be in accordance with his actions will minimize his speech on that which doesn't concern him."

al-Imâm ash-Shâfi'î said to one of his students: "Do not speak about things that do not concern you, for indeed, every time that you speak a word, it takes control of you and you do not have control of it!"

'Abdullâh bin Mas'ûd said: "There is nothing that deserves to be imprisoned more than the tongue."

Others have stated: "The tongue is like a savage beast; if you do not lock it up, it will set out against you."

Abul-Qâsim al-Qushayrî said: "Remaining silent is salvation and that is a fundamental principle. Staying quiet at the proper time is a characteristic of manhood, just as speaking when it is proper to do so is from the most honorable of manners."

He also said: "Whoever remains silent concerning the truth, then he is a silent devil."

Guard your tongue, O mankind

And do not let it bite you, for indeed it is a snake.

How many people in the graveyards are there who were killed by their tongues?

Whoever fears meeting Allah is truly the brave one...

[Translated from 'Kitâb al-Adhkâr' of al-Imâm an-Nawawî]

The Perfect Believer

2007-06-04T20:37:00.000-07:00

The believer is not one who performs the ordained religious duties superficially and avoids what is forbidden only, but he is one whose faith is absolute, with no objection whatsoever arising in his heart and no obsession dwelling in his soul. The more hardships he faces, the more his faith grows and the more his submission strengthens.

He could pray and not see a trace of an answer to his prayers, yet he does not change because he knows that he is owned by One who deals with him in whatever way He chooses. For if an objection was to arise in his heart, he then forsakes the role of the slave and takes on the role of a protester such as that of Iblees (the Devil).

A strong faith unveils itself in strong hardships.

A believer sees in Yahyaa, son of Zakariyyaa, a fine example. He was killed by a tyrant who confronted him, yet He (Glorified and Exalted), who made him a prophet, did not intervene nor defend him.

Similarly all the tyranny that befell the prophets and the believers was not held back from them. If one goes to think that Divinity cannot answer for them then one is a disbeliever. However if one believes that Divinity can answer for them but chooses not to, and that Allaah (Glorified and Exalted) can make the believers go hungry while disbelievers are full and inflict the believers with sickness and grant the disbelievers health, then one is only left with submission to the Owner even when tormented or scorched.

Ya'qoob cried for eighty years when Yoosuf, the son of Ya'qoob (peace be upon him) was gone, he never gave up; all he said when his other son was gone too is “May Allaah bring all of them back to me”.

Moosaa (peace be upon him) prayed against Fir'awn, who killed children and crucified magicians and cut their hands, for 40 years before he was answered.

In such submission the intensity of one’s strong faith is manifested not in mere bowings in prayer.

So many of those who glorify Allaah's Will were afflicted with tribulations and this did not increase them except in submission and pleasure with their Lord, and therein lies an explanation of the meaning of His words: "Allaah is pleased with them." (5:119 and elsewhere)

Al-Hasan al-Basri said: people are all the same in health and ease, but when hardship befalls them, true distinction is shown.

{Translated from Sayd al-Khaatir of Ibn al-Jawzi, pg. 364}

Umar's radiallahu anhu Care for the Animals

2007-06-03T23:12:00.000-07:00

Umar bin Al-Khattab, his care would not only reach the men and women and children of the ummah, but he would also care for the animals that were living within his territory.

Umar bin Al-Khattab, he was seen beating up a camel Sheppard and he told him "Why are you carrying on your camels a load that is too heavy to carry for them?" Why are you breaking the back of the camels?, and he was disciplining the owner because of that.

When Al-Ah'naf bin Qais and his people reached to Madina, Umar bin Al-Khattab went with them to their campground, and he was inspecting them, and he took a glance at the camels and told Al-Ah'naf "Aren't you gonna have taqwa of Allah when it comes to your animals", aren't you gonna reduce the loads of them - on them, aren't you gonna let them eat? This was a delegation that is coming to Umar bin Al-Khattab maybe to discuss important matters regarding the political status of the ummah and the military state, and Umar bin Al-Khattab is talkin about their camels.

One day Umar bin Al-Khattab wanted to eat fresh fish. They would get dry fish in Madina, but he wanted fresh fish. He felt like having some fresh fish. He mentions that to his servant. His servant travels to get him some, it was a two day journey going, two day journey coming back. And he brought some fish for Umar bin Al-Khattab.

Umar bin Al-Khattab saw him when he came in after 2 days travel. The servant came off the camel, and then started wiping the sweat off his camel. Umar bin Al-Khattab said "I have tortured an animal to satisfy my desire, wallahi I'm not gonna have anything of this to eat." He said I have tortured this camel, it's sweating, it's tired, exhausted, why?- to satisfy my desire. And he refused to have that fish, subhan'Allah.

He was once seen inspecting a camel, it was ill, so Umar bin Al-Khattab had his hand on the back of the camel and he was looking and it, and he said "I am afraid I will be asked about you on the Day of Judgment." So the care of the khalifa extended not only to the citizens of the khilafa, but also the animals living therein. And look at how we're living today, maybe it's better to be a camel in the time of Umar than to be a human today.

Transcribed from: UMAR: HIS LIFE AND TIMES - Imam Anwar Al-Awlaki

True Hardship

2007-06-03T11:54:00.000-07:00

"Allah has forgiven the Prophet, the Muhaajireen and the Ansaar who followed him in the time of hardship, after the hearts of a group of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful." (9:117)

Mujahid said: "This verse was revealed concerning the battle of Taabuk. They left for that battle during a period of hardship. It was a year with little rain, intense heat and scarcity of supplies and water.''

Qatadah said: "They went to ash-Shaam during the year of the battle of Taabuk at a time when the heat was intense. Allaah knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allaah forgave them and allowed them to come back from that battle.''

Ibn Jareer reported that 'Abdullaah bin 'Abbaas said that 'Umar bin al-Khattab was reminded of the battle of hardship (Taabuk) and 'Umar said: "We went with the Messenger of Allaah in the intense heat for Taabuk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney."

(Tafseer Ibn Katheer; 2/378)

Set yourself free...

2007-06-02T07:22:00.000-07:00

“Unlawful desires are usually associated with ugliness. They leave behind a lingering sensation of pain and guilt. Hence, whenever you are tempted, think about liberating yourself. Think about all the remorse that would accompany the realization of those desires, and then make up your mind. Struggling your way through obedience is not an easy task. It is, however, associated with goodness and soothing pleasures. Whenever you overburden yourself (with unlawful desires) think about how nice it would be to repent and set yourself free. Think about the pleasures that lawful desires will provide and try to make the correct choice. The dilemma you will experience should be reduced by remembering the sweet pleasure and the ultimate happiness that your obedience (to Allah) will provide. Also make your struggle less of one by picturing the punishment that follows disobedience to Allah. Logically, your mind should opt for the more rewarding option and help you to endure the pain of denying yourself the realization of such desires.”

[Taken from ‘al-Fawâ’id’ of Ibn al-Qayyim]

Sincerity.

2007-06-01T23:30:00.000-07:00

“The sincere one is he who hides his good deeds in the same way that he would hide his bad.”

ANGER: Ten Ways to Defeat It

2007-06-01T15:58:00.000-07:00

1 - Seek refuge with Allah from the Devil:

Sulayman bin Sard narrated:

"I was sitting with the Prophet, when two men began slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet said: "I know a word which, if he were to say it, what he feels would go away. If he said: "I seek refuge with Allah from the Devil," what he feels would go away.'"

['Fath al-Bari'; 6/337]

The Messenger of Allah said:

"If a man gets angry and says: "I seek refuge with Allah," his anger will go away."

['Sahih al-Jami'; # 695]

2 - Remain silent:

The Messenger of Allah said:

"If any of you becomes angry, let him keep silent."

['Sahih al-Jami'; # 693]

3 - Sit down or lie down:

"Abu Dharr was taking his camels to drink at a trough that he owned, when some other people came along and said to one another: "Who can compete with Abu Dharr in bringing animals to drink and make his hair stand on end?" A man said: "I can." So, he brought his animals and competed with Abu Dharr and ended up breaking the trough. Abu Dharr was standing when he saw this, so, he sat down, then he laid down. Someone asked him: "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allah said: "If any of you becomes angry and he is standing, let him sit down, so that his anger will go away. If it does not go away, let him lie down."""

[Reported in the 'Musnad' of Ahmad (5/152) and 'Sahih al-Jami' (694)]

al-Imam al-Khattabi said: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet told the angry person to sit down or lie down so that he would not do something that he would later regret, and Allah Knows best."

['Ma'alim as-Sunan'; 5/141]

4 - Smile:

Anas bin Malik narrated:

"I was walking with the Messenger of Allah, and he was wearing a Najrani cloak with a rough collar. A bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the bedouin ordered him to give him some of the wealth of Allah that he had. The Prophet turned to him and smiled, then ordered that he should be given something."

['Fath al-Bari'; 10/375]

5 - Remember the advice of the Prophet:

Abu Hurayrah narrated:

"A man said to the Prophet: "Advise me." He said: "Do not become angry." The man repeated his request several times, and each time the Prophet said to him: "Do not become angry.""

['Fath al-Bari'; 10/456]

According to another narration, the man later said: "I thought about what the Prophet said, and I realized that anger combines all kinds of evil."

[Reported in the 'Musnad' of Ahmad; 5/373]

6 - Remember the high status of those who control themselves:

The Messenger of Allah said:

"The strong man is not the one who can overpower others. Rather, the strong man is the one who controls himself when he gets angry."

[Reported in the 'Musnad' of Ahmad; 2/236, and it is authentic]

The Messenger of Allah also said:

"The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger."

['Sahih al-Jami'; # 3859]

Anas bin Malik narrated

"The Messenger of Allah passed by some people who were wrestling. He asked: "What is this?" They said: "So-and-so is the strongest; he can beat anybody." The Messenger of Allah then said: "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own devil and the devil of the one who made him angry.""

['Fath al-Bari'; 10/519]

7 - Rewards for those who control their anger

The Messenger of Allah said:

"Do not become angry, and Paradise is yours."

['Sahih al-Jami'; # 7374]

The Messenger of Allah said:

"Whoever controls his anger at the time when he has the means to act upon it, Allah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-'Ayn whoever he wants."

[Reported by Abu Dawud (4777), and it is in 'Sahih al-Jami' (6518)]

8 - Remember that resisting anger is one of the signs of righteousness:

{"And march forth in the way to forgiveness from your Lord, and for a Paradise as wide as the heavens and the earth, prepared for the righteous; those who spend in prosperity and in adversity, repress anger, and pardon men. Verily, Allah loves the good-doers."} [Al 'Imran; 134]

9 - Submit to reminders:

Ibn 'Abbas narrated:

"A man sought permission to speak to 'Umar bin al-Khattab, then he said: "O Ibn al-Khattab, you are not giving us much and you are not judging fairly between us." 'Umar was so angry that he was about to attack the man, but al-Hurr bin Qays - who was one of those present - said: "O Commander of the Believers! Allah said to His Prophet: {"Show forgiveness, enjoin what is good, and turn away from the foolish."} [al-A'raf; 199], and this man is one of the foolish." By Allah, 'Umar could go no further after al-Hurr had recited this verse to him, as he a man who was careful to adhere to the Book of Allah."

['Fath al-Bari'; 4/304]

...as opposed to how one of the hypocrites reacted when one of the Companions said to him: "Seek refuge with Allah from the Devil," So, he replied: "Do you think I am crazy? Go away!"

['Fath al-Bari'; 1/465]

10 - Remember the bad effects of anger:

'Alqamah bin Wa'il narrated:

"My father said to me: "I was sitting with the Prophet, when a man came to him leading another man by a rope. He said: "O Messenger of Allah, this man killed my brother." The Messenger of Allah asked him, "Did you kill him?" He said: "Yes, I killed him." He asked: "How did you kill him?" He said: "He and I were hitting a tree to make the leaves fall for animal feed, and then he insulted me, so I struck him on the side of the head with an axe and killed him.""

['Sahih Muslim'; # 1307]

2007-06-01T11:32:00.000-07:00

'Abdullah bin Mas'ud reported that the Messenger of Allah said:

"Verily, the most beloved speech to Allah is the servant's saying: "Glorified are You, O Allah, and to You is the praise, and Blessed is Your Name, and Lofty is Your Majesty, and there is none worthy of worship other than You." [Subhanak Allahumma wa bihamdik wa tabarak asmuk wa ta'ala jadduk wa la ilaha ghayruk]

The most hated speech to Allah is when a man says to another man: "Fear Allah!" and he replies: "Worry about your own self!""

['Silsilat al-Ahadith as-Sahihah'; # 2598]

Don't Be Sad: The Fundamentals Of Happiness

2007-05-31T23:00:00.000-07:00

1. Know that if you do not live within the scope of today, your thoughts will be scattered, your affairs will become confused, and your worrying will increase - these realities explain the hadith:
“When you are in the morning, do not expect to see the evening, and when you are in the evening, do not expect to see the morning.”
2. Forget the past and all that it contained. Being absorbed in things that are gone is sheer lunacy.
3. Do not be preoccupied with the future. Because the future is in the world of the unseen, do not let it bother you until it comes.
4. Do not be shaken by criticism; instead, be firm. And know that, in proportion to your worth, the level of people’s criticism rises.
5. Faith in Allah and good deeds: these are the ingredients that make up a good and happy life.
6. Whoever desires peace, tranquility, and comfort can find it all in the remembrance of Allah.
7. You should know with certainty that everything that happens occurs in accordance with a divine decree.
8. Do not expect gratitude from anyone.
9. Train yourself to be ready and be prepared for the worst eventuality.
10. Perhaps what has happened is in your best interest (though you may not comprehend how that is so).
11. Everything that is decreed for the Muslim is best for him.
12. Enumerate the blessings of Allah and be thankful for them.
13. You are better off than many others.
14. Relief comes from one hour to the next.
15. In both times of hardship and ease, one should turn to supplication and prayer.
16. Calamities should strengthen your heart and reshape your outlook in a positive sense.
17. Indeed, with each difficulty there is relief.
18. Do not let trifles be the cause of your destruction.
19. Indeed, your Lord is Oft-Forgiving.
20. Do not be angry... Do not be angry... Do not be angry.
21. Life is bread, water, and shade, so do not be perturbed by a lack of any other material thing.
“And in the heaven is your provision, and that which you are promised.” Surah Adh-Dhariyat – Ayah 22.
22. Most evil that is supposed to happen never occurs.
23. Look at those who are afflicted and be thankful.
24. When Allah loves a people, He makes them endure trials.
25. You should constantly repeat those supplications that the Prophet sallallahu alayhi was sallam taught us to say during times of hardship.
26. Work hard at something that is productive, and cast off idleness.
27. Don't spread rumors and don't listen to them. If you hear a rumor inadvertently, then don;t believe it..
28. Your malice and your striving to seek revenge are much more harmful to your health than they are to your antagonist.
29. The hardships that befall you atone for your sins.

Taken from: Do Not Be Sad - Aaidh ibn Abdullah al-Qarni

2007-05-31T22:48:00.000-07:00

It has been reported that he sallallahu alayhi wa sallam went out to his companions and said, "How do you find yourselves this morning?" They replied, "As believers in Allah." He said, "What is the sing of your iman(belief)?" They replied, "We are patient in times of hardship, grateful in times of ease, and content with whatever has been predestined." The Prophet sallallahu alayhi wa sallam said, "By the Lord of the Ka'ba, you are truly believers!"

Abu Bakr As-Siddiq radiallahu anhu on his deathbed...

2007-05-31T00:06:00.000-07:00

When he was on his deathbed, Abu Bakr radiallahu anhu summoned for Umar radiallahu anhu to come to him. When the latter arrived, Abu Bakr radiallahu anhu said, "Verily, I want to give you some final advice - if you will accept it from me: Indeed, Allah ‘azza wa-jall has rights during the night, which He does not accept during the day; and rights during the day which He does not accept during the night. And verily, He ‘azza wa-jall does not accept voluntary acts of worship until the obligatory ones are first performed. Do you not see that those whose scales are heavy in the hereafter are heavy only because they followed the truth in the world, for doing so was heavy upon them (it required striving and effort, like an upward climb). And it is befitting for a scale to be heavy when only truth is placed on it. Do not see that those whose scales (scales of good deeds) are light in the hereafter are light only because they followed falsehood in the world; and doing so was light for them (easy, without strain, like descending a downward slope). And it is only befitting for a scale to be light when only falsehood is placed on it. Do you not see that Allah ‘azza wa-jall revealed verses that inspire hope after verses that inspire terror, and verses that inspire terror after verses that inspire hope. This is so that a slave (of Allah) remains both hopeful (of reward) and fearful (of punishment), without taking his own life, and without hoping for anything other than the truth from Allah ‘azza wa-jall. If you remember and preserve (apply) this advice of mine, then let no matter of the unseen world be more beloved to you than death - which, at any rate, is inevitable. And if you do not heed this advice of mine, then let no matter from the unseen world be more hateful to you than death."

Bad Characteristics: Envy

2007-05-30T21:00:00.000-07:00

The Muslim does not envy, since envy is not part of the Muslim characteristic, it will not befit the Muslim as long as he has a love of good for others and behaves unselfishly. This is because envy is a contradiction to the love of good for others and selflessness.

The Muslim hates envy and the one who practices it. This is because it is a manner in which Allah's distribution of favors among His creatures is objected to. Allah the Exalted and Glorious says:

"Is it they who would portion out the Mercy of your Lord? It is We, Who portion out between them their livelihood in this world. And We raised some of them above others in ranks, so that some may employ others in their work." (43:32)

There are two types of envy, the first is when one person hopes that another person will lose his blessings, and that they will be acquired by him. These blessings may be in his wealth, his knowledge, his status, his power or otherwise. The second type of envy is when he hopes the person loses his blessings, and he does not desire them for himself.

However, wishing to have the like of what someone else has, or to be like somebody else without any harm coming to their blessings is not a form of envy. Allah's Messenger (SAW) said:

"There should be no envy except of two: a man whom Allah gives wealth enabling him to spend in the truth, and a man to whom Allah gives wisdom and he judges with it and teaches Others." (Al-Bukhari)

The meaning of wisdom in this Hadith is the Noble Qur'an and the Prophetic Sunnah. So it is not allowed for anyone to envy anyone else with true envy. Allah the Exalted and Glorious says:

"Or do they envy men for what Allah has given them of His bounty?" (4:54)

Allah the Exalted and Glorious says:

"Out of envy from themselves ." (2:109)

Allah the Exalted and Glorious says:

"From the mischief of the envious one when he practices envy." (113:5)

Allah has categorically condemned the vile quality of envy and strictly prohibited it. Allah's Messenger (SAW) said:

"Do not harbor a grudge against one another, nor envy one another, nor show enmity; and do not show your backs to one another; be a brotherhood of servants of Allah. It is not lawful for a Muslim to shun his brother beyond three days." (Agreed upon)

Allah's Messenger (SAW) said:

"Beware of envy because envy consumes the virtues just as the fire consumes the firewood." or he said (grass.) (Abu Dawud)

If a Muslim senses envy within himself, he should attempt to remove it to protect himself and he should feel a sense of rejection for it so that it does not motivate him or influence his behavior. For if he were to speak or act according to it then it will ruin him. If he is amazed by something, he says:

Ma shaa' Allaah, laa quwwata illaa billaah. "What Allah wills, there is no strength except of Allah." Then it will have no effect on him and he will be safe.

Extracted from “Minhaj al Muslim” by Shaykh Abû Bakr Jâbir al-Jaza'iry published by Dar us Salam