She's My Sister
by Muhammad Alshareef
In the Name of Allâh, the Most Beneficent, the Most Merciful
Her cheeks were worn and sunken, and her skin hugged her bones. That didn't stop her because you could never catch her not reciting Qur'an. She was always vigil in her personal prayer room that our father had set up for her. Bowing, prostrating, raising her hands in prayer, was the way she was from dawn to sunset and back again; boredom was for other people.
As for me, I craved nothing more than fashion magazines and novels. I treated myself to videos until the trips to the rental place became my trademark. It’s a saying that when something becomes habit, people tend to distinguish you by it. I was negligent in my responsibilities and my salah was characterized by laziness.
One night, after a long three hours of watching, I turned the video off. The adhan rose softly in the quiet night. I slipped peacefully into my blanket.
Her voice called me from her prayer room. "Yes? Would you like anything Noorah?" I asked.
With a sharp needle she popped my plans. "Don't sleep before you pray Fajr!"
Agghh! “There's still an hour before Fajr. That was only the first adhan,” I said.
With those loving pinches of hers, she called me closer. She was like that even before the fierce sickness shook her spirit and shut her in bed. "Hanan, can you come sit beside me."
I could never refuse any of her requests; you could touch the purity and sincerity in her. "Yes, Noorah?"
"Please sit here."
"Alright, I’m sitting. What's on your mind?"
With the sweetest mono voice she began reciting:
Every soul shall taste death and you will merely be repaid your earnings on the Day of Resurrection.
She stopped thoughtfully. Then she asked, "Do you believe in death?"
"Of course I do,” I replied.
"Do you believe that you shall be responsible for whatever you do, regardless of how small or large?"
"I do, but Allah is Forgiving and Merciful, and I’ve got a long life waiting for me."
"Stop it Hanan! Are you not afraid of death and its abruptness? Take a look at Hind. She was younger than you but she died in a car accident. Death is age-blind and your age could never be a measure of when you shall die."
The darkness of the room filled my skin with fear. "I'm scared of the dark and now you made me scared of death. How am I supposed to go to sleep now? Noorah, I thought you promised you'd go with us on vacation during the summer break."
Her voice broke and her heart quivered. "I might be going on a long trip this year Hanan, but somewhere else. All of our lives are in Allah’s hands and we all belong to Him."
My eyes welled and the tears slipped down both cheeks. I pondered my sisters grizzly sickness. The doctors had informed my father in private that there was not much hope Noorah was going to outlive the disease. She wasn't told, so I wondered who hinted to her. Or was it that she could sense the truth?
"What are you thinking about Hanan?" Her voice was sharp. "Do you think I am just saying this because I am sick? I hope not. In fact, I may live longer than people who are not sick. How long are you going to live Hanan? Perhaps twenty years? Maybe forty? Then what?" Through the dark she reached for my hand and squeezed gently. "There's no difference between us; we're all going to leave this world to live in Paradise or agonize in Hell. Listen to the words of Allah:
Anyone who is pushed away from the Fire and shown into Jannah will have triumphed.
I left my sister's room dazed, her words ringing in my ears: “May Allah guide you Hanan - don't forget your prayer.”
I heard pounding on my door at eight o'clock in the morning. I don't usually wake up at this time. There was crying and confusion. O Allah, what happened?
Noorah’s condition became critical after Fajr; they took her to the hospital immediately.
Inna lillahi wa inna ilayhi raji'oon.
There wasn't going to be any trips this summer. It was written that I would spend the summer at home.
It felt like an eternity had gone by when it was one o'clock in the afternoon. Mother phoned the hospital.
"Yes. You can come and see her now." Dad's voice had changed, and mother could sense something had gone deathly wrong. We left immediately.
Where was that avenue I used to travel and thought was so short? Why was it so very long now? Where was the cherished crowd and traffic that would give me a chance to gaze left and right? Everyone, just move out of our way!
Mother was shaking her head in her hands crying as she made du'a for her Noorah. We arrived at the hospital’s main entrance. One man was moaning, while another was involved in an accident. A third man’s eyes were iced. You couldn’t tell if he was dead or alive.
Noorah was in intensive care. We skipped stairs to her floor. The nurse approached us. "Let me take you to her."
As we walked down the aisles the nurse went on expressing how sweet of a girl Noorah was. She somewhat reassured Mother that Noorah’s condition had gotten better than what it was in the morning. "Sorry. No more than one visitor at a time,” the nurse said.
This was the intensive care unit. Past the flurry white robes, through the small window in the door, I caught my sister’s eyes. Mother was standing beside her. After about two minutes, mother came out unable to control her crying. "You may enter and say salaam to her on the condition that you do not speak too long," they told me. "Two minutes should be enough."
"How are you Noorah? You were fine last night sister, what happened?"
We held hands; she squeezed harmlessly. "Even now, alhamdulillah, I'm doing fine."
"Alhamdulillah...but...your hands are so cold."
I sat on her bedside and rested my fingers on her knee. She jerked it away. "Sorry, did I hurt you?"
"No, it is just that I remembered Allah's words.”
Waltafatul saaqu bil saaq (One leg will be wrapped to the other leg [in the death shroud]).
"Hanan pray for me. I may be meeting the first day of the Hereafter very soon. It’s a long journey and I haven't prepared enough good deeds in my suitcase."
A tear escaped my eye and ran down my cheek at her words. I cried and she joined me. The room blurred away and left us two sisters to cry together. Rivulets of tears splashed down on my sister’s palm, which I held with both hands. Dad was now becoming more worried about me. I've never cried like that before.
At home and upstairs in my room, I watched the sun pass away with a sorrowful day. Silence mingled in our corridors. One after another, my cousins came in my room. The visitors were many and all the voices from downstairs stirred together. Only one thing was clear at that point – Noorah had died!
I stopped distinguishing who came and who went. I couldn't remember what they said. O Allah, where was I? What was going on? I couldn't even cry anymore.
Later that week they told me what had happened. Dad had taken my hand to say goodbye to my sister for the last time. I had kissed Noorah's head.
I remember only one thing while seeing her spread on that bed – the bed that she was going to die on. I remembered the verse she recited:
One leg will be wrapped to the other leg (in the death shroud).
And I knew too well the truth of the next verse:
The drive on that day will be to your Lord (Allah)!
I tiptoed into her prayer room that night. Staring at the quiet dressers and silenced mirrors, I treasured the person that had shared my mother's stomach with me. Noorah was my twin sister.
I remembered who I had swapped sorrows with, who comforted my rainy days. I remembered who prayed for my guidance and who spent so many tears for many long nights telling me about death and accountability. May Allah save us all.
Tonight is Noorah's first night that she shall spend in her tomb. O Allah, have mercy on her and illumine her grave. This was her Qur'an and her prayer mat. And this was the spring, rose-colored dress that she told me she would hide until she got married; the dress she wanted to keep just for her husband.
I remembered my sister and cried over all the days that I had lost. I prayed to Allah to have mercy on me, accept me and forgive me. I prayed to Allah to keep her firm in her grave as she always liked to mention in her supplications.
At that moment, I stopped. I asked myself what if it was I who had died. Where would I be moving on to? Fear pressed me and the tears began all over again.
“Allahu Akbar, Allahu Akbar…” The first adhan rose softly from the masjid. It sounded so beautiful this time. I felt calm and relaxed as I repeated the mu’adhin’s call. I wrapped the shawl around my shoulders and stood to pray Fajr. I prayed as if it was my last prayer, a farewell prayer, just like Noorah had done yesterday. It had been her last Fajr.
Now, and in sha Allah for the rest of my life, if I awake in the morning I do not count on being alive by evening, and in the evening I do not count on being alive by morning. We are all going on Noorah's journey. What have we prepared for it?
--------------------
*Muhammad Alshareef's final speech at the 1999 MYNA East Zone Conference.
Sunday, 26 July 2009
Monday, 15 June 2009
Remembering the Destination of Mankind in the Hereafter
Asalamu alaykum wa rahmatullahi wa barakatuh,
Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman
Imam Ibn ul Qayyim al Jawziyyah
Madaarij us-Saalikeen
Quoted in "The Weakening of Faith – Its Symptoms, Causes and Cure" of Shaykh M. S. al-Monajjid
When one’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will the descend and will surround them (creation).
Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe.
Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where only the disbelievers will reside for eternity). People will then be gathered in its direction. The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it.
Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.
Taken from: http://www.islaam.com/Article.aspx?id=290
Wasalamu alaykum
Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman
Imam Ibn ul Qayyim al Jawziyyah
Madaarij us-Saalikeen
Quoted in "The Weakening of Faith – Its Symptoms, Causes and Cure" of Shaykh M. S. al-Monajjid
When one’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will the descend and will surround them (creation).
Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe.
Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where only the disbelievers will reside for eternity). People will then be gathered in its direction. The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it.
Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.
Taken from: http://www.islaam.com/Article.aspx?id=290
Wasalamu alaykum
Causes That Bring About the Love For The Lord of the Worlds
Asalamu alaykum wa rahmatullahi wa barakatuh,
Causes That Bring About the Love For The Lord of the Worlds
Imam Ibn Rajab al-Hanbali
Instinshaq Naseemul-Uns min Nafahaati Riyaadil-Qudus, pp. 22-30
Quoted in "The Delight of Faith" by Abdullah bin Jarullah al-Jarullah
(Transl. J. Zarabozo; © Dar as-Salaam, 1996)
(1) Recognizing the bounties Allah has bestowed upon His slaves. These bounties [are so many that they] cannot be counted or enumerated. [Allah says:] "If you count the blessings of Allah, never will you be able to count them." [14:34]
Hearts naturally have love for those who do good to them. Love for a blessing is from the general aspects of thanking the one who has bestowed a bounty. It is said that thanks is with the heart, tongue and limbs.
(2) Another cause is to have knowledge of Allah by His Names, Attributes and Actions. The one who knows Allah, loves Him. Whoever loves Him, obeys Him. Whoever obeys Allah is honored by Him. Whoever Allah honors, He will have him live close to Him. Whoever lives close to Him, has attained the glad tidings.
(3) One of the great causes [that leads to having love of Allah] is the specific knowledge that comes about through pondering over the creation of the heavens and the earth and what Allah has created. In the Qur'an, there is much mention of the signs of Allah that indicate His Greatness, Power, Majesty, Perfection, Eminence, Compassion, Mercy, Strength, Subjugation and other of His beautiful Names and exalted Attributes. Whenever one's knowledge of Allah is strengthened, one's love for Him is also strengthened and one's love for obeying Him is also strengthened. He will then experience the pleasure of worship, whether it be in prayer, remembrance or other forms of worship.
(4) Another cause that will bring about love for Allah is to act towards Allah with sincerity and purity while going against one's desires. This is a cause for Allah to bless a slave and when He blesses the slave, the slave loves Him.
(5) One of the greatest causes that bring about one's love for Allah is increasing one's remembrance of Allah. Whenever a person loves something, he remembers it more often. And it is through the remembrance of Allah that the hearts find tranquillity. In fact, one of the signs of having love for Allah is the constant remembrance of Allah by one's heart and tongue.
(6) One of the causes that brings about Allah's love for His slave is reciting the Qur'an often and pondering over its meaning, in particular those verses that contain Allah's Names, Attributes and Actions. Having fondness for that action will lead the slave to love Allah and Allah to love Him.
(7) Another of the causes of love for Allah is remembering what has been mentioned in the Qur'an and Sunnah concerning the believers seeing their Lord in the Hereafter and visiting them and gathering together on the Day of Abundance. That will definitely bring about in a person love for Allah.
Taken from: http://www.islaam.com/Article.aspx?id=59
Wasalamu alaykum
Causes That Bring About the Love For The Lord of the Worlds
Imam Ibn Rajab al-Hanbali
Instinshaq Naseemul-Uns min Nafahaati Riyaadil-Qudus, pp. 22-30
Quoted in "The Delight of Faith" by Abdullah bin Jarullah al-Jarullah
(Transl. J. Zarabozo; © Dar as-Salaam, 1996)
(1) Recognizing the bounties Allah has bestowed upon His slaves. These bounties [are so many that they] cannot be counted or enumerated. [Allah says:] "If you count the blessings of Allah, never will you be able to count them." [14:34]
Hearts naturally have love for those who do good to them. Love for a blessing is from the general aspects of thanking the one who has bestowed a bounty. It is said that thanks is with the heart, tongue and limbs.
(2) Another cause is to have knowledge of Allah by His Names, Attributes and Actions. The one who knows Allah, loves Him. Whoever loves Him, obeys Him. Whoever obeys Allah is honored by Him. Whoever Allah honors, He will have him live close to Him. Whoever lives close to Him, has attained the glad tidings.
(3) One of the great causes [that leads to having love of Allah] is the specific knowledge that comes about through pondering over the creation of the heavens and the earth and what Allah has created. In the Qur'an, there is much mention of the signs of Allah that indicate His Greatness, Power, Majesty, Perfection, Eminence, Compassion, Mercy, Strength, Subjugation and other of His beautiful Names and exalted Attributes. Whenever one's knowledge of Allah is strengthened, one's love for Him is also strengthened and one's love for obeying Him is also strengthened. He will then experience the pleasure of worship, whether it be in prayer, remembrance or other forms of worship.
(4) Another cause that will bring about love for Allah is to act towards Allah with sincerity and purity while going against one's desires. This is a cause for Allah to bless a slave and when He blesses the slave, the slave loves Him.
(5) One of the greatest causes that bring about one's love for Allah is increasing one's remembrance of Allah. Whenever a person loves something, he remembers it more often. And it is through the remembrance of Allah that the hearts find tranquillity. In fact, one of the signs of having love for Allah is the constant remembrance of Allah by one's heart and tongue.
(6) One of the causes that brings about Allah's love for His slave is reciting the Qur'an often and pondering over its meaning, in particular those verses that contain Allah's Names, Attributes and Actions. Having fondness for that action will lead the slave to love Allah and Allah to love Him.
(7) Another of the causes of love for Allah is remembering what has been mentioned in the Qur'an and Sunnah concerning the believers seeing their Lord in the Hereafter and visiting them and gathering together on the Day of Abundance. That will definitely bring about in a person love for Allah.
Taken from: http://www.islaam.com/Article.aspx?id=59
Wasalamu alaykum
Thursday, 4 June 2009
To My Muslim Sisters
To My Muslim Sisters
By Joanna Francis, A Writer, Journalist - USA
Between the Israeli assault on Lebanon and the Zionist "war on terror," the Muslimworld is now center stage in every American home. I see the carnage, death and destruction that have befallen Lebanon, but I also see something else: I see you. I can't help but notice that almost every woman I see is carrying a baby or has children around her. I see that though they are dressed modestly, their beauty still shines through. But it's not just outer beauty that I notice. I also notice that I feel something strange inside me: I feel envy. I feel terrible for the horrible experiences and war crimes that the Lebanese people have suffered, being targeted by our common enemy. But I can't help but admire your strength, your beauty, your modesty, and most of all, your happiness. Yes, it's strange, but it occurred to me that even under constant bombardment, you still seemed happier than we are, because you were still living the natural lives of women. The way women have always lived since the beginning of time. It used to be that way in the West until the 1960s, when we were bombarded by the same enemy. Only we were not bombarded with actual munitions, but with subtle trickery and moral corruption.
Through Temptation
They bombarded us Americans from Hollywood, instead of from fighter jets or with our own American-made tanks. They would like to bomb you in this way too, after they've finished bombing the infrastructure of your countries. I do not want this to happen to you. You will feel degraded, just like we do. You can avoid this kind of bombing if you will kindly listen to those of us who have already suffered serious casualti es from their evil influence. Because everything you see coming out of Hollywood is a pack of lies, a distortion of reality, smoke and mirrors. They present casual sex as harmless recreation because they aim to destroy the moral fabric of the societies into which they beam their poisonous programming. I beg you not to drink their poison. There is no antidote for it once you have consumed it. You may recover partially, but you will never be the same. Better to avoid the poison altogether than to try to heal from the damage it causes.
They will try to tempt you with their titillating movies and music videos, falsely portraying us American women as happy and satisfied, proud of dressing like prostitutes, and content without families. Most of us are not happy, trust me. Millions of us are on anti-depressant medication, hate our jobs, and cry at night over the men who told us they loved us, then greedily used us and walked away. They would like to destroy your families and convince you to have fewer children. They do this by presenting marriage as a form of slavery, motherhood as a curse, and being modest and pure as old-fashioned. They want you to cheapen yourself and lose your faith. They are like the Serpent tempting Eve with the apple. Don't bite.
Self-Value
I see you as precious gems, pure gold, or the "pearl of great value" spoken of in the Bible (Matthew 13: 45). All women are pearls of great value, but some of us have been deceived into doubting the value of our purity. Jesus said: "Give not that which is holy unto the dogs, neither cast your pearls before swine, lest they trample them under their feet, and turn again and rend you" (Matthew 7: 6). Our pearls are priceless, but they convince us that they're cheap. But trust me; there is no substitute for being able to look in the mirror and seeing purity, innocence and self-respect staring back at you. The fashions coming out of the Western sewer are designed to make you believe that your most valuable asset is your sexual ity. But your beautiful dresses and veils are actually sexier than any Western fashion, because they cloak you in mystery and show self-respect and confidence. A woman's sexuality should be guarded from unworthy eyes, since it should be your gift to the man who loves and respects you enough to marry you. And since your men are still manly warriors, they deserve no less than your best. Our men don't even want purity anymore. They don't recognize the pearl of great value, opting for the flashy rhinestone instead. Only to leave her too!
Your most valuable assets are your inner beauty, your innocence, and everything that makes you who you are. But I notice that some Muslim women push the limit and try to be as Western as possible, even while wearing a veil (with some of their hair showing). Why imitate women who already regret, or will soon regret, their lost virtue? There is no compensation for that loss. You are flawless diamonds. Don't let them trick you into becoming rhinestones. Because everything you see in the fashion magazines and on Western television is a lie. It is Satan's trap. It is fool's gold.
A Woman's Heart
I'll let you in on a little secret, just in case you're curious: pre-marital sex is not even that great. We gave our bodies to the men we were in love with, believing that that was the way to make them love us and want to marry us, just as we had seen on television growing up. But without the security of marriage and the sure knowledge that he will always stay with us, it's not even enjoyable! That's the irony. It was just a waste. It leaves you in tears. Speaking as one woman to another, I believe that you understand that already. Because only a woman can truly understand what's in another woman's heart. We really are all alike. Our race, religion or nationalities do not matter. A woman's heart is the same everywhere. We love. That's what we do best. We nurture our families and give comfort and strength to the men we love. But we American women have been fo oled into believing that we are happiest having careers, our own homes in which to live alone, and freedom to give our love away to whomever we choose. That is not freedom. And that is not love. Only in the safe haven of marriage can a woman's body and heart be safe to love. Don't settle for anything less. It's not worth it. You won't even like it and you'll like yourself even less afterwards. Then he'll leave you.
Self-Denial
Sin never pays. It always cheats you. Even though I have reclaimed my honor, there's still no substitute for having never been dishonored in the first place. We Western women have been brainwashed into thinking that you Muslim women are oppressed. But truly, we are the ones who are oppressed; slaves to fashions that degrade us, obsessed with our weight, begging for love from men who do not want to grow up. Deep down inside, we know that we have been cheated. We secretly admire and envy you, although some of us will not admit it. Please do not look down on us or think that we like things the way they are. It's not our fault. Most of us did not have fathers to protect us when we were young because our families have been destroyed. You know who is behind this plot. Don't be fooled, my sisters. Don't let them get you too. Stay innocent and pure. We Christian women need to see what life is really supposed to be like for women. We need you to set the example for us, because we are lost. Hold onto your purity. Remember: you can't put the toothpaste back in the tube. So guard your "toothpaste" carefully!
I hope you receive this advice in the spirit in which it is intended: the spirit of friendship, respect, and admiration. From your Christian sister – with love…
http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1164545989052&pagename=Zone-English-Family%2FFYELayout
By Joanna Francis, A Writer, Journalist - USA
Between the Israeli assault on Lebanon and the Zionist "war on terror," the Muslimworld is now center stage in every American home. I see the carnage, death and destruction that have befallen Lebanon, but I also see something else: I see you. I can't help but notice that almost every woman I see is carrying a baby or has children around her. I see that though they are dressed modestly, their beauty still shines through. But it's not just outer beauty that I notice. I also notice that I feel something strange inside me: I feel envy. I feel terrible for the horrible experiences and war crimes that the Lebanese people have suffered, being targeted by our common enemy. But I can't help but admire your strength, your beauty, your modesty, and most of all, your happiness. Yes, it's strange, but it occurred to me that even under constant bombardment, you still seemed happier than we are, because you were still living the natural lives of women. The way women have always lived since the beginning of time. It used to be that way in the West until the 1960s, when we were bombarded by the same enemy. Only we were not bombarded with actual munitions, but with subtle trickery and moral corruption.
Through Temptation
They bombarded us Americans from Hollywood, instead of from fighter jets or with our own American-made tanks. They would like to bomb you in this way too, after they've finished bombing the infrastructure of your countries. I do not want this to happen to you. You will feel degraded, just like we do. You can avoid this kind of bombing if you will kindly listen to those of us who have already suffered serious casualti es from their evil influence. Because everything you see coming out of Hollywood is a pack of lies, a distortion of reality, smoke and mirrors. They present casual sex as harmless recreation because they aim to destroy the moral fabric of the societies into which they beam their poisonous programming. I beg you not to drink their poison. There is no antidote for it once you have consumed it. You may recover partially, but you will never be the same. Better to avoid the poison altogether than to try to heal from the damage it causes.
They will try to tempt you with their titillating movies and music videos, falsely portraying us American women as happy and satisfied, proud of dressing like prostitutes, and content without families. Most of us are not happy, trust me. Millions of us are on anti-depressant medication, hate our jobs, and cry at night over the men who told us they loved us, then greedily used us and walked away. They would like to destroy your families and convince you to have fewer children. They do this by presenting marriage as a form of slavery, motherhood as a curse, and being modest and pure as old-fashioned. They want you to cheapen yourself and lose your faith. They are like the Serpent tempting Eve with the apple. Don't bite.
Self-Value
I see you as precious gems, pure gold, or the "pearl of great value" spoken of in the Bible (Matthew 13: 45). All women are pearls of great value, but some of us have been deceived into doubting the value of our purity. Jesus said: "Give not that which is holy unto the dogs, neither cast your pearls before swine, lest they trample them under their feet, and turn again and rend you" (Matthew 7: 6). Our pearls are priceless, but they convince us that they're cheap. But trust me; there is no substitute for being able to look in the mirror and seeing purity, innocence and self-respect staring back at you. The fashions coming out of the Western sewer are designed to make you believe that your most valuable asset is your sexual ity. But your beautiful dresses and veils are actually sexier than any Western fashion, because they cloak you in mystery and show self-respect and confidence. A woman's sexuality should be guarded from unworthy eyes, since it should be your gift to the man who loves and respects you enough to marry you. And since your men are still manly warriors, they deserve no less than your best. Our men don't even want purity anymore. They don't recognize the pearl of great value, opting for the flashy rhinestone instead. Only to leave her too!
Your most valuable assets are your inner beauty, your innocence, and everything that makes you who you are. But I notice that some Muslim women push the limit and try to be as Western as possible, even while wearing a veil (with some of their hair showing). Why imitate women who already regret, or will soon regret, their lost virtue? There is no compensation for that loss. You are flawless diamonds. Don't let them trick you into becoming rhinestones. Because everything you see in the fashion magazines and on Western television is a lie. It is Satan's trap. It is fool's gold.
A Woman's Heart
I'll let you in on a little secret, just in case you're curious: pre-marital sex is not even that great. We gave our bodies to the men we were in love with, believing that that was the way to make them love us and want to marry us, just as we had seen on television growing up. But without the security of marriage and the sure knowledge that he will always stay with us, it's not even enjoyable! That's the irony. It was just a waste. It leaves you in tears. Speaking as one woman to another, I believe that you understand that already. Because only a woman can truly understand what's in another woman's heart. We really are all alike. Our race, religion or nationalities do not matter. A woman's heart is the same everywhere. We love. That's what we do best. We nurture our families and give comfort and strength to the men we love. But we American women have been fo oled into believing that we are happiest having careers, our own homes in which to live alone, and freedom to give our love away to whomever we choose. That is not freedom. And that is not love. Only in the safe haven of marriage can a woman's body and heart be safe to love. Don't settle for anything less. It's not worth it. You won't even like it and you'll like yourself even less afterwards. Then he'll leave you.
Self-Denial
Sin never pays. It always cheats you. Even though I have reclaimed my honor, there's still no substitute for having never been dishonored in the first place. We Western women have been brainwashed into thinking that you Muslim women are oppressed. But truly, we are the ones who are oppressed; slaves to fashions that degrade us, obsessed with our weight, begging for love from men who do not want to grow up. Deep down inside, we know that we have been cheated. We secretly admire and envy you, although some of us will not admit it. Please do not look down on us or think that we like things the way they are. It's not our fault. Most of us did not have fathers to protect us when we were young because our families have been destroyed. You know who is behind this plot. Don't be fooled, my sisters. Don't let them get you too. Stay innocent and pure. We Christian women need to see what life is really supposed to be like for women. We need you to set the example for us, because we are lost. Hold onto your purity. Remember: you can't put the toothpaste back in the tube. So guard your "toothpaste" carefully!
I hope you receive this advice in the spirit in which it is intended: the spirit of friendship, respect, and admiration. From your Christian sister – with love…
http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1164545989052&pagename=Zone-English-Family%2FFYELayout
Tuesday, 26 May 2009
Hadith/Verse Day 19
Asalamu alaykum,
And We tax not any person except according to his capacity, and with Us is a Record which speaks the truth, and they will not be wronged.(Surah Al-Mu'minun:62)
Narrated Mujahid:
'Abdullah bin 'Umar said, "Allah's Apostle took hold of my shoulder and said, 'Be in this world as if you were a stranger or a traveler." The sub-narrator added: Ibn 'Umar used to say, "If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death."
(Bukhari)
Wasalamu alaykum
And We tax not any person except according to his capacity, and with Us is a Record which speaks the truth, and they will not be wronged.(Surah Al-Mu'minun:62)
Narrated Mujahid:
'Abdullah bin 'Umar said, "Allah's Apostle took hold of my shoulder and said, 'Be in this world as if you were a stranger or a traveler." The sub-narrator added: Ibn 'Umar used to say, "If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death."
(Bukhari)
Wasalamu alaykum
Friday, 22 May 2009
Hadith/Verse Day 18
Asalamu alaykum,
Say (O Muhammad ): "Who is the Lord of the heavens and the earth?" Say: "(It is) Allah." Say: "Have you then taken (for worship) Auliya' (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?" Say: "Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them." Say: "Allah is the Creator of all things, He is the One, the Irresistible." (Ar-Ra'd: 16)
Narrated Mu'adh bin Jabal:
The Prophet said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."
(Bukhari)
Wasalamu alaykum
Say (O Muhammad ): "Who is the Lord of the heavens and the earth?" Say: "(It is) Allah." Say: "Have you then taken (for worship) Auliya' (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?" Say: "Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them." Say: "Allah is the Creator of all things, He is the One, the Irresistible." (Ar-Ra'd: 16)
Narrated Mu'adh bin Jabal:
The Prophet said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."
(Bukhari)
Wasalamu alaykum
Thursday, 21 May 2009
Hadith/Verse Day 17
Asalamu alaykum,
And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: "Surely he is possessed!" (Al-Qalam: 68)
Narrated 'Abdullah bin 'Amr:
The Prophet said, "Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire." (Bukhari)
Wasalamu alaykum
And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: "Surely he is possessed!" (Al-Qalam: 68)
Narrated 'Abdullah bin 'Amr:
The Prophet said, "Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire." (Bukhari)
Wasalamu alaykum
Wednesday, 20 May 2009
Hadith/Verse Day 16 - Tahajjud (Night Prayer)
Asalamu alaykum,
O thou folded in garments! Stand (to prayer) by night, but not all night,-
Half of it,- or a little less, Or a little more; and recite the Qur'an in slow, measured rhythmic tones. (Al-Muzzammil: 1-4)
Narrated 'Ali bin Abi Talib
One night Allah's Apostle came to me and Fatima, the daughter of the Prophet and asked, "Won't you pray (at night)?" I said, "O Allah's Apostle! Our souls are in the hands of Allah and if He wants us to get up He will make us get up." When I said that, he left us without saying anything and I heard that he was hitting his thigh and saying, "But man is more quarrelsome than anything." (18.54)
(Bukhari)
Wasalamu alaykum
O thou folded in garments! Stand (to prayer) by night, but not all night,-
Half of it,- or a little less, Or a little more; and recite the Qur'an in slow, measured rhythmic tones. (Al-Muzzammil: 1-4)
Narrated 'Ali bin Abi Talib
One night Allah's Apostle came to me and Fatima, the daughter of the Prophet and asked, "Won't you pray (at night)?" I said, "O Allah's Apostle! Our souls are in the hands of Allah and if He wants us to get up He will make us get up." When I said that, he left us without saying anything and I heard that he was hitting his thigh and saying, "But man is more quarrelsome than anything." (18.54)
(Bukhari)
Wasalamu alaykum
Thursday, 7 May 2009
Hadith/Verse Day 15 - Rain
Asalamu alaykum,
It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. (An-Nahl: 10)
Narrated Qatada:
Anas I said, "While Allah's Apostle (p.b.u.h) was delivering the Friday Khutba (sermon) a man came and said, 'O Allah's Apostle! Rain is scarce; please ask Allah to bless us with rain.' So he invoked Allah for it, and it rained so much that we could hardly reach our homes and it continued raining till the next Friday." Anas further said, "Then the same or some other person stood up and said, 'O Allah's Apostle! Invoke Allah to withhold the rain.' On that, Allah's Apostle I said, 'O Allah! Round about us and not on us.' " Anas added, "I saw the clouds dispersing right and left and it continued to rain but not over Medina." (Bukhari)
Wasalamu alaykum
It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. (An-Nahl: 10)
Narrated Qatada:
Anas I said, "While Allah's Apostle (p.b.u.h) was delivering the Friday Khutba (sermon) a man came and said, 'O Allah's Apostle! Rain is scarce; please ask Allah to bless us with rain.' So he invoked Allah for it, and it rained so much that we could hardly reach our homes and it continued raining till the next Friday." Anas further said, "Then the same or some other person stood up and said, 'O Allah's Apostle! Invoke Allah to withhold the rain.' On that, Allah's Apostle I said, 'O Allah! Round about us and not on us.' " Anas added, "I saw the clouds dispersing right and left and it continued to rain but not over Medina." (Bukhari)
Wasalamu alaykum
Wednesday, 6 May 2009
Hadith/Verse Day 14
Asalamu alaykum,
When trouble toucheth a man, He crieth unto Us (in all postures)- lying down on his side, or sitting, or standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him! thus do the deeds of transgressors seem fair in their eyes! (Yunus:12)
Abu al-‘Abbas ‘Abdullah bin ‘Abbas, radiyallahu anhuma, reported: One day I was behind the Prophet, sallallahu alayhi wa sallam, and he said to me:
"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." [Al-Tirmidhi relates this and says: It is a good, genuine Hadith]
Wasalamu alaykum
When trouble toucheth a man, He crieth unto Us (in all postures)- lying down on his side, or sitting, or standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him! thus do the deeds of transgressors seem fair in their eyes! (Yunus:12)
Abu al-‘Abbas ‘Abdullah bin ‘Abbas, radiyallahu anhuma, reported: One day I was behind the Prophet, sallallahu alayhi wa sallam, and he said to me:
"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." [Al-Tirmidhi relates this and says: It is a good, genuine Hadith]
Wasalamu alaykum
Tuesday, 5 May 2009
33 Ways of developing Khushoo’ in Salaah - Part 9 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum,
33 Ways of developing Khushoo’ in Salaah - Part 9 - The Means of Developing Khushoo'
7.Knowing that Allaah responds to prayers
The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, the Blessed and Exalted has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.” When the slave says ‘Praise be to Allaah, Lord of the Worlds,’ Allaah says, ‘My slave has praised Me.’ When the slave says, ‘The Most Merciful, the Bestower of Mercy,’ Allaah says, ‘My slave has extolled me.’ When the slave says, ‘Master of the Day of Judgement,’ Allaah says, ‘My slave has glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone we ask for help,’ Allaah says, ‘This is between Me and My slave, and My slave shall have what he asked for.’ When the slave says, ‘Guide us to the Straight Path, the path of those whom You have favoured, not the path of those who receive Your anger, nor of those who go astray,’ Allaah says, ‘All these are for My slave, and My slave shall have what he asked for.’”
(Saheeh Muslim, Kitaab al-Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli rak’ah). [Words in italics are the translation of the meaning of Soorat al-Faatihah – Translator].
This is a great and important hadeeth. If everyone kept it in mind when he prays, he would attain immense khushoo’ and al-Faatihah would have a great impact on him. How could it be otherwise, when he feels that his Lord is addressing him and giving him what he is asking for?
This “conversation” with Allaah must be respected and accorded its proper value. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you stands to pray, he is conversing with his Lord, so let him pay attention to how he speaks to Him.” (al-Haakim, al-Mustadrak, 1/236; Saheeh al-Jaami’, 1538).
8. Praying with a barrier (sutrah) in front of one and praying close to it
Another thing that will help one to have khushoo’ is paying attention to the matter of having a sutrah and praying close to it, because this will restrict your field of vision, protect you from the Shaytaan and keep people from passing in front of you, which causes a distraction and reduces the reward of the prayer.
The Prophet (peace and blessings of Allaah be upon him) said: “When any one of you prays, let him pray facing a sutrah, and let him get close to it.” (Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 651).
Getting close to the sutrah is very beneficial, as the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you prays facing a sutrah, let him get close to it so that the Shaytaan cannot interrupt his prayer.” (Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 650).
The Sunnah in getting close to the sutrah is to have three cubits between it and the spot where one prostrates, or to allow enough space for a sheep to pass between the two, as is reported in the saheeh ahaadeeth. (Al-Bukhaari; see al-Fath, 1/574, 579).
The Prophet (peace and blessings of Allaah be upon him) advised the one who is praying not to allow anyone to pass between him and his sutrah. He said: “When any one of you is praying, he should not allow anyone to pass in front of him, and he should prevent him as most as he can. If he insists, he should fight him, for he has a companion [i.e., shaytaan] with him.” (Reported by Muslim, 1/260; Saheeh al-Jaami’, no. 755).
Al-Nawawi (may Allaah have mercy on him) said: “The wisdom in using a sutrah is to lower your gaze and not to look beyond it, and to prevent anyone from passing in front of you… and to prevent the Shaytaan from passing in front of you and trying to corrupt your prayer.” (Sharh Saheeh Muslim, 4/216).
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 9 - The Means of Developing Khushoo'
7.Knowing that Allaah responds to prayers
The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, the Blessed and Exalted has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.” When the slave says ‘Praise be to Allaah, Lord of the Worlds,’ Allaah says, ‘My slave has praised Me.’ When the slave says, ‘The Most Merciful, the Bestower of Mercy,’ Allaah says, ‘My slave has extolled me.’ When the slave says, ‘Master of the Day of Judgement,’ Allaah says, ‘My slave has glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone we ask for help,’ Allaah says, ‘This is between Me and My slave, and My slave shall have what he asked for.’ When the slave says, ‘Guide us to the Straight Path, the path of those whom You have favoured, not the path of those who receive Your anger, nor of those who go astray,’ Allaah says, ‘All these are for My slave, and My slave shall have what he asked for.’”
(Saheeh Muslim, Kitaab al-Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli rak’ah). [Words in italics are the translation of the meaning of Soorat al-Faatihah – Translator].
This is a great and important hadeeth. If everyone kept it in mind when he prays, he would attain immense khushoo’ and al-Faatihah would have a great impact on him. How could it be otherwise, when he feels that his Lord is addressing him and giving him what he is asking for?
This “conversation” with Allaah must be respected and accorded its proper value. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you stands to pray, he is conversing with his Lord, so let him pay attention to how he speaks to Him.” (al-Haakim, al-Mustadrak, 1/236; Saheeh al-Jaami’, 1538).
8. Praying with a barrier (sutrah) in front of one and praying close to it
Another thing that will help one to have khushoo’ is paying attention to the matter of having a sutrah and praying close to it, because this will restrict your field of vision, protect you from the Shaytaan and keep people from passing in front of you, which causes a distraction and reduces the reward of the prayer.
The Prophet (peace and blessings of Allaah be upon him) said: “When any one of you prays, let him pray facing a sutrah, and let him get close to it.” (Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 651).
Getting close to the sutrah is very beneficial, as the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you prays facing a sutrah, let him get close to it so that the Shaytaan cannot interrupt his prayer.” (Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 650).
The Sunnah in getting close to the sutrah is to have three cubits between it and the spot where one prostrates, or to allow enough space for a sheep to pass between the two, as is reported in the saheeh ahaadeeth. (Al-Bukhaari; see al-Fath, 1/574, 579).
The Prophet (peace and blessings of Allaah be upon him) advised the one who is praying not to allow anyone to pass between him and his sutrah. He said: “When any one of you is praying, he should not allow anyone to pass in front of him, and he should prevent him as most as he can. If he insists, he should fight him, for he has a companion [i.e., shaytaan] with him.” (Reported by Muslim, 1/260; Saheeh al-Jaami’, no. 755).
Al-Nawawi (may Allaah have mercy on him) said: “The wisdom in using a sutrah is to lower your gaze and not to look beyond it, and to prevent anyone from passing in front of you… and to prevent the Shaytaan from passing in front of you and trying to corrupt your prayer.” (Sharh Saheeh Muslim, 4/216).
Taken from http://kalamullah.com
Wasalamu alaykum
Hadith/Verse Day 13
Asalamu alaykum,
Say: My Lord enjoineth justice. And set your faces upright (toward Him) at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him). (Al-Araf: 29)
Narrated 'Ubada bin As-Samit:
Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." (Bukhari)
Wasalamu alaykum
Say: My Lord enjoineth justice. And set your faces upright (toward Him) at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him). (Al-Araf: 29)
Narrated 'Ubada bin As-Samit:
Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." (Bukhari)
Wasalamu alaykum
Monday, 4 May 2009
The Hardness of the Heart - Imaam Ibnul-Qayyim al-Jawziyyah (died.751H)
Asalamu alaykum
The Hardness of the Heart
By Imaam Ibnul-Qayyim al-Jawziyyah (died.751H)
When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.
"Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires."
Al-Fawaa`id [pp. 111-112] of Ibn Qayyim al-Jawziyyah, may Allaah have mercy upon him.
[The translation is taken from 'An Explanation of Riyaadh as-Saaliheen Vol. 1, Trans. Abu Sulaymaan and modified.]
The servant is not afflicted with a punishment greater in severity than the hardening of the heart and its being distant from Allaah. The Fire was created to melt the hardened heart, this heart which is the most distant of hearts from Allaah. If the heart becomes hardened the eye becomes dry [and finds no joy or tranquillity].
There are four matters, when the limits are transgressed with regards to them, harden the heart: food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food and water and similarly a diseased heart does not benefit from admonishment or exhortation.
Whosoever desires to purify his heart then let him give preference to Allaah over his base desires.
The heart that clings to its base desires is veiled from Allaah in accordance to the strength of its attachment to them. The hearts are the vessels of Allaah upon His earth, hence the most beloved of them to Him are those that are most tender, pure and resistant to deviation.
[A reference to the hadeeth, "Truly, Allaah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones" and it is hasan. Refer to as-Saheehah (no. 1691)]
The transgressors preoccupied their hearts with the pursuance of this world. If only they had preoccupied them with Allaah and seeking the Hereafter then they would have instead reflected upon the meaning of His Words and His Signs that are witnessed in creation. Their hearts would have returned to their owners (in whose chests they reside) bestowing upon them marvelous wisdom and pearls of benefit.
When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.
Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires. As for the one who has destroyed his heart and given precedence to his desires then knowledge and wisdom are deprived from his tongue.
The destruction of the heart occurs through possessing a sense of security and negligence. The heart is fortified through fear of Allaah and dhikr. If the heart renounces the pleasures of this world then it will be directed towards pursuing the bliss of the Hereafter and it will be amongst those who call to it. Should the heart become content with the pleasures of this world the bliss of the Hereafter ceases to be pursued.
Yearning for Allaah and His meeting is like a gentle breeze blowing upon the heart, blowing away the blazing desire for this world. Whosoever causes his heart to settle with his Lord shall find himself in a calm and tranquil condition and whosoever sends it amongst the people shall be disturbed and excessively perturbed. This is because the love of Allaah can never enter the heart which contains love of this world until the camel passes through the eye of a needle.
Therefore the most beloved servant to Allaah is the one whom He places in His servitude, whom He selects for His Love, whom He causes to purify his worship for Him, who dedicates his life to Him, his tongue to His dhikr and his limbs to His service.
The heart becomes sick as the body becomes sick and its cure lies in repentance and seeking protection from evil.
It becomes rusty as a mirror becomes rusty and it is polished through dhikr.
It becomes naked as the body becomes naked and its adornment comes about through taqwaa.
It becomes hungry and thirsty as the body becomes hungry and thirsty and its hunger and thirst is satiated through knowledge, love, reliance, repentance and servitude to Allaah.
The Hardness of the Heart
By Imaam Ibnul-Qayyim al-Jawziyyah (died.751H)
When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.
"Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires."
Al-Fawaa`id [pp. 111-112] of Ibn Qayyim al-Jawziyyah, may Allaah have mercy upon him.
[The translation is taken from 'An Explanation of Riyaadh as-Saaliheen Vol. 1, Trans. Abu Sulaymaan and modified.]
The servant is not afflicted with a punishment greater in severity than the hardening of the heart and its being distant from Allaah. The Fire was created to melt the hardened heart, this heart which is the most distant of hearts from Allaah. If the heart becomes hardened the eye becomes dry [and finds no joy or tranquillity].
There are four matters, when the limits are transgressed with regards to them, harden the heart: food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food and water and similarly a diseased heart does not benefit from admonishment or exhortation.
Whosoever desires to purify his heart then let him give preference to Allaah over his base desires.
The heart that clings to its base desires is veiled from Allaah in accordance to the strength of its attachment to them. The hearts are the vessels of Allaah upon His earth, hence the most beloved of them to Him are those that are most tender, pure and resistant to deviation.
[A reference to the hadeeth, "Truly, Allaah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones" and it is hasan. Refer to as-Saheehah (no. 1691)]
The transgressors preoccupied their hearts with the pursuance of this world. If only they had preoccupied them with Allaah and seeking the Hereafter then they would have instead reflected upon the meaning of His Words and His Signs that are witnessed in creation. Their hearts would have returned to their owners (in whose chests they reside) bestowing upon them marvelous wisdom and pearls of benefit.
When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.
Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires. As for the one who has destroyed his heart and given precedence to his desires then knowledge and wisdom are deprived from his tongue.
The destruction of the heart occurs through possessing a sense of security and negligence. The heart is fortified through fear of Allaah and dhikr. If the heart renounces the pleasures of this world then it will be directed towards pursuing the bliss of the Hereafter and it will be amongst those who call to it. Should the heart become content with the pleasures of this world the bliss of the Hereafter ceases to be pursued.
Yearning for Allaah and His meeting is like a gentle breeze blowing upon the heart, blowing away the blazing desire for this world. Whosoever causes his heart to settle with his Lord shall find himself in a calm and tranquil condition and whosoever sends it amongst the people shall be disturbed and excessively perturbed. This is because the love of Allaah can never enter the heart which contains love of this world until the camel passes through the eye of a needle.
Therefore the most beloved servant to Allaah is the one whom He places in His servitude, whom He selects for His Love, whom He causes to purify his worship for Him, who dedicates his life to Him, his tongue to His dhikr and his limbs to His service.
The heart becomes sick as the body becomes sick and its cure lies in repentance and seeking protection from evil.
It becomes rusty as a mirror becomes rusty and it is polished through dhikr.
It becomes naked as the body becomes naked and its adornment comes about through taqwaa.
It becomes hungry and thirsty as the body becomes hungry and thirsty and its hunger and thirst is satiated through knowledge, love, reliance, repentance and servitude to Allaah.
33 Ways of developing Khushoo’ in Salaah - Part 8 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum,
33 Ways of developing Khushoo’ in Salaah - Part 8 - The Means of Developing Khushoo'
5. Pausing at the end of each aayah
This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), as Umm Salamah (may Allaah be pleased with her) described how the Messenger of Allaah (peace and blessings of Allaah be upon him) would recite, “Bismillah il-Rahmaan il-Raheem”, and according to one report, he would pause, then say, “Al-hamdu Lillaahi Rabbi’l-‘Aalameen, al-Rahmaan, al-Raheem.” Then according to one report, he would pause, then say, “Maaliki yawm il-deen,” and he would break up his recitation aayah by aayah. (Reported by Abu Dawood, no. 4001; classed as saheeh by al-Albaani in al-Irwaa’, where its isnaads are described. 2/60).
Pausing at the end of each aayah is Sunnah even if the meaning continues into the next aayah.
6. Reciting in slow, rhythmic tones (tarteel) and making one’s voice beautiful when reciting
As Allaah says (interpretation of the meaning): “… and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.” [al-Muzzammil 73:4]. The recitation of the Prophet (peace and blessings of Allaah be upon him) was clear, with each letter pronounced distinctly.” (Musnad Ahmad, 6/294, with a saheeh isnaad. Sifat al-Salaah, p. 105).
The Prophet (peace and blessings of Allaah be upon him) “would recite a soorah in such slow rhythmic tones that it would be longer than would seem possible.” (Reported by Muslim, no. 733).
This slow, measured pace of recitation is more conducive to reflection and khushoo’ than a hurried, hasty reading.
Another way of helping oneself to have khushoo’ is by making one’s voice beautiful when reciting. This is something that was advised by the Prophet (peace and blessings of Allaah be upon him), as when he said, “Beautify the Qur’aan with your voices, for a fine voice increases the Qur’aan in beauty.” (Reported by al-Haakim, 1/575; Saheeh al-Jaami’, no. 3581).
Beautifying it with one’s voice does not mean elongating the vowels and giving it a tune in the manner of corrupt people; it means beautifying one’s voice with the fear of Allaah, as the Prophet (peace and blessings of Allaah be upon him) said: “Truly, the one who has one of the finest voices among the people for reciting the Qur’aan is the one whom you think fears Allaah when you hear him recite.” (Reported by Ibn Maajah, 1/1339; Saheeh al-Jaami’, no. 2202).
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 8 - The Means of Developing Khushoo'
5. Pausing at the end of each aayah
This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), as Umm Salamah (may Allaah be pleased with her) described how the Messenger of Allaah (peace and blessings of Allaah be upon him) would recite, “Bismillah il-Rahmaan il-Raheem”, and according to one report, he would pause, then say, “Al-hamdu Lillaahi Rabbi’l-‘Aalameen, al-Rahmaan, al-Raheem.” Then according to one report, he would pause, then say, “Maaliki yawm il-deen,” and he would break up his recitation aayah by aayah. (Reported by Abu Dawood, no. 4001; classed as saheeh by al-Albaani in al-Irwaa’, where its isnaads are described. 2/60).
Pausing at the end of each aayah is Sunnah even if the meaning continues into the next aayah.
6. Reciting in slow, rhythmic tones (tarteel) and making one’s voice beautiful when reciting
As Allaah says (interpretation of the meaning): “… and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.” [al-Muzzammil 73:4]. The recitation of the Prophet (peace and blessings of Allaah be upon him) was clear, with each letter pronounced distinctly.” (Musnad Ahmad, 6/294, with a saheeh isnaad. Sifat al-Salaah, p. 105).
The Prophet (peace and blessings of Allaah be upon him) “would recite a soorah in such slow rhythmic tones that it would be longer than would seem possible.” (Reported by Muslim, no. 733).
This slow, measured pace of recitation is more conducive to reflection and khushoo’ than a hurried, hasty reading.
Another way of helping oneself to have khushoo’ is by making one’s voice beautiful when reciting. This is something that was advised by the Prophet (peace and blessings of Allaah be upon him), as when he said, “Beautify the Qur’aan with your voices, for a fine voice increases the Qur’aan in beauty.” (Reported by al-Haakim, 1/575; Saheeh al-Jaami’, no. 3581).
Beautifying it with one’s voice does not mean elongating the vowels and giving it a tune in the manner of corrupt people; it means beautifying one’s voice with the fear of Allaah, as the Prophet (peace and blessings of Allaah be upon him) said: “Truly, the one who has one of the finest voices among the people for reciting the Qur’aan is the one whom you think fears Allaah when you hear him recite.” (Reported by Ibn Maajah, 1/1339; Saheeh al-Jaami’, no. 2202).
Taken from http://kalamullah.com
Wasalamu alaykum
Hadith/Verse Day 12 - Shirk
Asalamu alaykum,
And they say: The Beneficent Allah has taken (to Himself) a son. Certainly you have made an abominable assertion (Maryam: 88-89)
Abdullah b. Qais reported from Allah's Messenger (may peace be upon him) that none is more forbearing in listening to the most irksome things than Allah, the Exalted. They associate rivals with him, attribute sonhood to Him, but in spite of this He provides them sustenance, grants them safety, confers upon them so many things (Muslim)
Wasalamu alaykum
And they say: The Beneficent Allah has taken (to Himself) a son. Certainly you have made an abominable assertion (Maryam: 88-89)
Abdullah b. Qais reported from Allah's Messenger (may peace be upon him) that none is more forbearing in listening to the most irksome things than Allah, the Exalted. They associate rivals with him, attribute sonhood to Him, but in spite of this He provides them sustenance, grants them safety, confers upon them so many things (Muslim)
Wasalamu alaykum
Sunday, 3 May 2009
33 Ways of developing Khushoo’ in Salaah - Part 7 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum,
33 Ways of developing Khushoo’ in Salaah - Part 7 - The Means of Developing Khushoo'
4. Thinking about the aayaat and adhkaar being recited during the prayer and interacting with them
The Qur’aan was revealed to be pondered over. Allaah says (interpretation of the meaning): “(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” [Saad 38:29]. No one can ponder over its verses unless he has some knowledge of the meaning of what he is reciting, so that he can think about it and be moved to tears by it. Allaah says (interpretation of the meaning): “And those who, when they are reminded of the aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.” [al-Furqaan 25:73].
Thus the importance of studying Tafseer (Qur’aanic commentary) is quite clear. Ibn Jareer (may Allaah have mercy on him) said: “I am astonished at people who read the Qur’aan and do not know what it means. How can they enjoy reading it?” (Muqaddimat Tafseer al-Tabari by Mahmood Shaakir, 1/10. For this reason it is important for the reader of Qur’aan to look at a Tafseer, even if it is abridged, when he is reading. For example, he could read Zubdat al-Tafseer by al-Ashqar, which is abridged from the Tafseer of al-Shawkaani, and the Tafseer of al-‘Allaamah Ibn Sa’di, entitled Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan. At the very least he could consult a book explaining the unusual words such as al-Mu’jam al-Jaami’ li Ghareeb Mufradaat al-Qur’aan by ‘Abd al-‘Azeez al-Seerwaan, which is a compilation of four books of unusual words used in the Qur’aan).
Another way of helping oneself to ponder over the meanings is to repeat aayaat, because this will help one to think deeply and look again at the meanings. The Prophet (peace and blessings of Allaah be upon him) used to do this. It was reported that he spent a night repeating one aayah until morning came. The aayah was (interpretation of the meaning): “If you punish them, they are Your slaves, and if You forgive them, verily You, only You are the All-Mighty, the All-Wise.” [al-Maa’idah 5:118]. (Reported by Ibn Khuzaymah, 1/271 and Ahmad, 5/149; Sifat al-Salaah, p. 102). [Translator’s note: Shaykh al-Albaani’s book Sifat al-Salaah is available in English under the title The Prophet’s Prayer described by Shaikh Muhammad Naasir-ud-Deen al-Albaani, translated by Usama ibn Suhaib Hasan, Al-Haneef Publications, Ipswich, UK, 1993]
Another way of helping oneself ponder over the meanings is to interact with the aayaat. Hudhayfah said: “ I prayed with the Messenger of Allaah peace and blessings of Allaah be upon him) one night… he was reciting at length. If he recited an aayah that mentioned tasbeeh, he would say Subhaan Allaah; if it mentioned a question, he would ask a question; if it mentioned seeking refuge with Allaah, he would seek refuge with Allaah.” (Reported by Muslim, no. 772). According to another report, [Hudhayfah] said: “I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him), and if he recited an aayah that mentioned mercy, he would ask for mercy; if he recited an aayah that mentioned punishment, he would seek refuge with Allaah, and if he recited an aayah that mentioned deanthropomorphism of Allaah, he would say Subhaan-Allaah.” (Ta’zeem Qadr al-Salaah, 1/327). This was reported concerning qiyaam al-layl (prayer at night).
One of the Sahaabah – Qutaadah ibn al-Nu’maan (may Allaah be pleased with him) – prayed qiyaam at night and did not recite anything but Qul Huwa Allaah Ahad, repeating it and not adding anything more. (Al-Bukhaari, al-Fath, 9/59; Ahmad, 3/43)
Sa’eed ibn ‘Ubayd al-Taa’i said: “I heard Sa’eed ibn Jubayr leading them in prayer during the month of Ramadaan, and he was repeating this aayah (interpretation of the meaning): ‘… they will come to know, when iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.’ [Ghaafir 40:70-72].”
Al-Qaasim said: “I saw Sa’eed ibn Jubayr praying qiyaam al-layl and reciting (interpretation of the meaning): ‘And be afraid of the Day when you shall be brought back to Allaah. Then every person shall be paid what he earned…’ [al-Baqarah 2:281], and repeating it twenty-odd times.”
A man of Qays who was known by the kunyah Abu ‘Abd-Allaah said: “We stayed with al-Hasan one night, and he got up to pray qiyaam al-layl. He prayed and did not stop repeating this aayah until just before dawn (interpretation of the meaning): ‘… and if you count the Blessings of Allaah, never will you be able to count them…’ [Ibraaheem 14:34]. When morning came, we said, ‘O Abu Sa’eed, you did not recite any more than this one aayah all night.’ He said, ‘I learn a great deal from it: I do not glance at anything but I see a blessing in it, but what we do not know about Allaah’s blessings is far greater.’” (Al-Tidhkaar li’l-Qurtubi, p. 125).
Haroon ibn Rabaab al-Usaydi used to get up at night to pray Tahajjud, and he would repeat this aayah until daybreak (interpretation of the meaning): “… ‘Would that we were but sent back (to the world)! Then we would not deny the aayaat (signs, verses) of our Lord, and we would be of the believers!’” [al-An’aam 6:27], and weeping until daybreak.
Another way of helping oneself to ponder over the meanings is to memorize Qur’aan and various adhkaar to be recited during different parts of the prayer, so that one may recite them and think about their meanings.
There is no doubt that these actions – thinking about the meanings, repeating and interacting with the words – are among the greatest means of increasing khushoo’, as Allaah says (interpretation of the meaning): “And they fall down on their faces weeping and it adds to their humility [khushoo’]’” [al-Isra’ 17:109].
The following is a moving story that illustrates how the Prophet (peace and blessings of Allaah be upon him) had khushoo’, as well as explaining how it is obligatory to think of the meaning of the aayat.
‘Ataa’ said: “ ‘Ubayd ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and Ibn ‘Umayr said to her, ‘Tell us of the most amazing thing you saw on the part of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ She wept and said, ‘He got up one night and said, “O ‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be close to you, and I love what makes you happy.” So he got up and purified himself, then he stood and prayed. He kept weeping until his lap got wet, then he wept and kept weeping until the floor got wet. Bilaal came to tell him that it was time to pray, and when he saw him weeping, he said, “O Messenger of Allaah, you are weeping when Allaah has forgiven you all your past and future sins?” He said, “Should I not be a grateful slave? Tonight some aayaat have been revealed to me; woe to the one who recites them and does not think about what is in them (interpretation of the meaning): ‘Verily! In the creation of the heavens and the earth…’” [Aal ‘Imraan 3:190… or al-Baqarah 2:164].’” (Reported by Ibn Hibaan. He said in al-Silsilat al-Saheehah, no. 68: this is a jayyid isnaad).
One example of interacting with the aayaat is to say “Aameen” after al-Faatihah, which brings a great reward. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the imaam says ‘Aameen,’ then say ‘Aameen’ too, for whoever says ‘Aameen’ and it coincides with the ‘Aameen’ of the angels, will have all his previous sins forgiven.” (Reported by al-Bukhaari, no. 747).
Another example is responding to the imaam when he says “Sami’ Allaahu liman hamidah (Allaah hears the one who praises Him)”; the members of the congregation should say, “Rabbanaa wa laka’l-hamd (O our Lord, to You be praise).” This also brings a great reward. Rifaa’ah ibn Raafi’ al-Zirqi said: “One day we were praying behind the Prophet (peace and blessings of Allaah be upon him). When he raised his head, he said, ‘Sami’ Allaahu liman hamidah,’ and a man behind him said, ‘Rabbanaa wa laka’l-hamdu hamdan katheeran tayyiban mubaarakan fih (Our Lord to You be much good and blessed praise).’ When he finished, he said, ‘Who is the one who spoke?’ The man said, ‘Me.’ He said, ‘I saw thirty-odd angels rushing to see who would write it down first.’” (Reported by al-Bukhaari, al-Fath, 2/284).
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 7 - The Means of Developing Khushoo'
4. Thinking about the aayaat and adhkaar being recited during the prayer and interacting with them
The Qur’aan was revealed to be pondered over. Allaah says (interpretation of the meaning): “(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” [Saad 38:29]. No one can ponder over its verses unless he has some knowledge of the meaning of what he is reciting, so that he can think about it and be moved to tears by it. Allaah says (interpretation of the meaning): “And those who, when they are reminded of the aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.” [al-Furqaan 25:73].
Thus the importance of studying Tafseer (Qur’aanic commentary) is quite clear. Ibn Jareer (may Allaah have mercy on him) said: “I am astonished at people who read the Qur’aan and do not know what it means. How can they enjoy reading it?” (Muqaddimat Tafseer al-Tabari by Mahmood Shaakir, 1/10. For this reason it is important for the reader of Qur’aan to look at a Tafseer, even if it is abridged, when he is reading. For example, he could read Zubdat al-Tafseer by al-Ashqar, which is abridged from the Tafseer of al-Shawkaani, and the Tafseer of al-‘Allaamah Ibn Sa’di, entitled Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan. At the very least he could consult a book explaining the unusual words such as al-Mu’jam al-Jaami’ li Ghareeb Mufradaat al-Qur’aan by ‘Abd al-‘Azeez al-Seerwaan, which is a compilation of four books of unusual words used in the Qur’aan).
Another way of helping oneself to ponder over the meanings is to repeat aayaat, because this will help one to think deeply and look again at the meanings. The Prophet (peace and blessings of Allaah be upon him) used to do this. It was reported that he spent a night repeating one aayah until morning came. The aayah was (interpretation of the meaning): “If you punish them, they are Your slaves, and if You forgive them, verily You, only You are the All-Mighty, the All-Wise.” [al-Maa’idah 5:118]. (Reported by Ibn Khuzaymah, 1/271 and Ahmad, 5/149; Sifat al-Salaah, p. 102). [Translator’s note: Shaykh al-Albaani’s book Sifat al-Salaah is available in English under the title The Prophet’s Prayer described by Shaikh Muhammad Naasir-ud-Deen al-Albaani, translated by Usama ibn Suhaib Hasan, Al-Haneef Publications, Ipswich, UK, 1993]
Another way of helping oneself ponder over the meanings is to interact with the aayaat. Hudhayfah said: “ I prayed with the Messenger of Allaah peace and blessings of Allaah be upon him) one night… he was reciting at length. If he recited an aayah that mentioned tasbeeh, he would say Subhaan Allaah; if it mentioned a question, he would ask a question; if it mentioned seeking refuge with Allaah, he would seek refuge with Allaah.” (Reported by Muslim, no. 772). According to another report, [Hudhayfah] said: “I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him), and if he recited an aayah that mentioned mercy, he would ask for mercy; if he recited an aayah that mentioned punishment, he would seek refuge with Allaah, and if he recited an aayah that mentioned deanthropomorphism of Allaah, he would say Subhaan-Allaah.” (Ta’zeem Qadr al-Salaah, 1/327). This was reported concerning qiyaam al-layl (prayer at night).
One of the Sahaabah – Qutaadah ibn al-Nu’maan (may Allaah be pleased with him) – prayed qiyaam at night and did not recite anything but Qul Huwa Allaah Ahad, repeating it and not adding anything more. (Al-Bukhaari, al-Fath, 9/59; Ahmad, 3/43)
Sa’eed ibn ‘Ubayd al-Taa’i said: “I heard Sa’eed ibn Jubayr leading them in prayer during the month of Ramadaan, and he was repeating this aayah (interpretation of the meaning): ‘… they will come to know, when iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.’ [Ghaafir 40:70-72].”
Al-Qaasim said: “I saw Sa’eed ibn Jubayr praying qiyaam al-layl and reciting (interpretation of the meaning): ‘And be afraid of the Day when you shall be brought back to Allaah. Then every person shall be paid what he earned…’ [al-Baqarah 2:281], and repeating it twenty-odd times.”
A man of Qays who was known by the kunyah Abu ‘Abd-Allaah said: “We stayed with al-Hasan one night, and he got up to pray qiyaam al-layl. He prayed and did not stop repeating this aayah until just before dawn (interpretation of the meaning): ‘… and if you count the Blessings of Allaah, never will you be able to count them…’ [Ibraaheem 14:34]. When morning came, we said, ‘O Abu Sa’eed, you did not recite any more than this one aayah all night.’ He said, ‘I learn a great deal from it: I do not glance at anything but I see a blessing in it, but what we do not know about Allaah’s blessings is far greater.’” (Al-Tidhkaar li’l-Qurtubi, p. 125).
Haroon ibn Rabaab al-Usaydi used to get up at night to pray Tahajjud, and he would repeat this aayah until daybreak (interpretation of the meaning): “… ‘Would that we were but sent back (to the world)! Then we would not deny the aayaat (signs, verses) of our Lord, and we would be of the believers!’” [al-An’aam 6:27], and weeping until daybreak.
Another way of helping oneself to ponder over the meanings is to memorize Qur’aan and various adhkaar to be recited during different parts of the prayer, so that one may recite them and think about their meanings.
There is no doubt that these actions – thinking about the meanings, repeating and interacting with the words – are among the greatest means of increasing khushoo’, as Allaah says (interpretation of the meaning): “And they fall down on their faces weeping and it adds to their humility [khushoo’]’” [al-Isra’ 17:109].
The following is a moving story that illustrates how the Prophet (peace and blessings of Allaah be upon him) had khushoo’, as well as explaining how it is obligatory to think of the meaning of the aayat.
‘Ataa’ said: “ ‘Ubayd ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and Ibn ‘Umayr said to her, ‘Tell us of the most amazing thing you saw on the part of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ She wept and said, ‘He got up one night and said, “O ‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be close to you, and I love what makes you happy.” So he got up and purified himself, then he stood and prayed. He kept weeping until his lap got wet, then he wept and kept weeping until the floor got wet. Bilaal came to tell him that it was time to pray, and when he saw him weeping, he said, “O Messenger of Allaah, you are weeping when Allaah has forgiven you all your past and future sins?” He said, “Should I not be a grateful slave? Tonight some aayaat have been revealed to me; woe to the one who recites them and does not think about what is in them (interpretation of the meaning): ‘Verily! In the creation of the heavens and the earth…’” [Aal ‘Imraan 3:190… or al-Baqarah 2:164].’” (Reported by Ibn Hibaan. He said in al-Silsilat al-Saheehah, no. 68: this is a jayyid isnaad).
One example of interacting with the aayaat is to say “Aameen” after al-Faatihah, which brings a great reward. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the imaam says ‘Aameen,’ then say ‘Aameen’ too, for whoever says ‘Aameen’ and it coincides with the ‘Aameen’ of the angels, will have all his previous sins forgiven.” (Reported by al-Bukhaari, no. 747).
Another example is responding to the imaam when he says “Sami’ Allaahu liman hamidah (Allaah hears the one who praises Him)”; the members of the congregation should say, “Rabbanaa wa laka’l-hamd (O our Lord, to You be praise).” This also brings a great reward. Rifaa’ah ibn Raafi’ al-Zirqi said: “One day we were praying behind the Prophet (peace and blessings of Allaah be upon him). When he raised his head, he said, ‘Sami’ Allaahu liman hamidah,’ and a man behind him said, ‘Rabbanaa wa laka’l-hamdu hamdan katheeran tayyiban mubaarakan fih (Our Lord to You be much good and blessed praise).’ When he finished, he said, ‘Who is the one who spoke?’ The man said, ‘Me.’ He said, ‘I saw thirty-odd angels rushing to see who would write it down first.’” (Reported by al-Bukhaari, al-Fath, 2/284).
Taken from http://kalamullah.com
Wasalamu alaykum
Hadith/Verse Day 11 - Jannah
Asalamu alaykum,
The righteous (will be) amid gardens and fountains (of clear-flowing water). (Their greeting will be): "Enter ye here in peace and security." (Al-Hijr: 45-46)
Anas b. Malik reported that Allah's Messenger (may peace be upon him) said that one amongst the denizens of Hell who had led a life of ease and plenty amongst the people of the world would be made to dip in Fire only once on the Day of Resurrection and then it would be said to him: O, son of Adam, did you find any comfort, did you happen to get any material blessing? He would say: By Allah, no, my Lord.
And then that person from amongst the persons of the world be brought who had led the most miserable life (in the world) from amongst the inmates of Paradise .and he would be made to dip once in Paradise and it would be said to him. 0, son of Adam, did you face,any hardship? Or had any distress fallen to your lot? And he would say: By Allah, no, 0 my Lord, never did I face any hardship or experience any distress. (Muslim)
Wasalamu alaykum
The righteous (will be) amid gardens and fountains (of clear-flowing water). (Their greeting will be): "Enter ye here in peace and security." (Al-Hijr: 45-46)
Anas b. Malik reported that Allah's Messenger (may peace be upon him) said that one amongst the denizens of Hell who had led a life of ease and plenty amongst the people of the world would be made to dip in Fire only once on the Day of Resurrection and then it would be said to him: O, son of Adam, did you find any comfort, did you happen to get any material blessing? He would say: By Allah, no, my Lord.
And then that person from amongst the persons of the world be brought who had led the most miserable life (in the world) from amongst the inmates of Paradise .and he would be made to dip once in Paradise and it would be said to him. 0, son of Adam, did you face,any hardship? Or had any distress fallen to your lot? And he would say: By Allah, no, 0 my Lord, never did I face any hardship or experience any distress. (Muslim)
Wasalamu alaykum
Saturday, 2 May 2009
33 Ways of developing Khushoo’ in Salaah - Part 6 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 6 - The Means of Developing Khushoo'
2. Moving at a measured pace during prayer
The Prophet (peace and blessings of Allaah be upon him) used to move at a measured pace during salaah, allowing every bone to return to its place. (Its isnaad is classed as saheeh in Sifat al-Salaat, p. 134, 11th edn. Ibn Khuzaymah also classed it as saheeh as mentioned by al-Haafiz in al-Fath, 2/308). He commanded those who were not doing their prayer properly to do this too. He said, “None of you has prayed properly until he does this.” (Reported by Abu Dawood, 1/536, no. 858).
Abu Qutaadah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘The worst type of thief is the one who steals from his prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He said, ‘By not doing rukoo’ and sujood properly.’” (Reported by Ahmad and al-Haakim, 1/229; Saheeh al-Jaami’, 997).
Abu ‘Abd-Allaah al-Ash’ari (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘The one who does not do rukoo’ properly, and pecks in sujood, is like a starving man who eats only one or two dates; it does not do him any good at all.’” (Reported by al-Tabaraani in al-Kabeer, 4/115. In Saheeh al-Jaami’ it says, hasan).
The one who does not move at a measured pace in his prayer cannot have khushoo’ because haste is a barrier to khushoo’ and pecking like a crow is a barrier to reward.
3. Remembering death whilst praying
The Prophet (peace and blessings of Allaah be upon him) said: “Remember death in your prayer, for the man who remembers death during his prayer is bound to pray properly, and pray the prayer of a man who does not think that he will pray any other prayer.” (al-Silsilat al-Saheehah by al-Albaani, 1421. It was reported from al-Suyooti that al-Haafiz ibn Hajar classed this hadeeth as hasan).
The Prophet (peace and blessings of Allaah be upon him) also advised Abu Ayyoob (may Allaah be pleased with him): “When you stand up to pray, pray a farewell prayer.” (Reported by Ahmad, 5/412; Saheeh al-Jaami’, no. 742) – meaning the prayer of one who thinks that he will not pray another prayer. The person who is praying will no doubt die, and there is some prayer that will be his last prayer, so let him have khushoo’ in the prayer that he is doing, for he does not know whether this will be his last prayer.
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 6 - The Means of Developing Khushoo'
2. Moving at a measured pace during prayer
The Prophet (peace and blessings of Allaah be upon him) used to move at a measured pace during salaah, allowing every bone to return to its place. (Its isnaad is classed as saheeh in Sifat al-Salaat, p. 134, 11th edn. Ibn Khuzaymah also classed it as saheeh as mentioned by al-Haafiz in al-Fath, 2/308). He commanded those who were not doing their prayer properly to do this too. He said, “None of you has prayed properly until he does this.” (Reported by Abu Dawood, 1/536, no. 858).
Abu Qutaadah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘The worst type of thief is the one who steals from his prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He said, ‘By not doing rukoo’ and sujood properly.’” (Reported by Ahmad and al-Haakim, 1/229; Saheeh al-Jaami’, 997).
Abu ‘Abd-Allaah al-Ash’ari (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘The one who does not do rukoo’ properly, and pecks in sujood, is like a starving man who eats only one or two dates; it does not do him any good at all.’” (Reported by al-Tabaraani in al-Kabeer, 4/115. In Saheeh al-Jaami’ it says, hasan).
The one who does not move at a measured pace in his prayer cannot have khushoo’ because haste is a barrier to khushoo’ and pecking like a crow is a barrier to reward.
3. Remembering death whilst praying
The Prophet (peace and blessings of Allaah be upon him) said: “Remember death in your prayer, for the man who remembers death during his prayer is bound to pray properly, and pray the prayer of a man who does not think that he will pray any other prayer.” (al-Silsilat al-Saheehah by al-Albaani, 1421. It was reported from al-Suyooti that al-Haafiz ibn Hajar classed this hadeeth as hasan).
The Prophet (peace and blessings of Allaah be upon him) also advised Abu Ayyoob (may Allaah be pleased with him): “When you stand up to pray, pray a farewell prayer.” (Reported by Ahmad, 5/412; Saheeh al-Jaami’, no. 742) – meaning the prayer of one who thinks that he will not pray another prayer. The person who is praying will no doubt die, and there is some prayer that will be his last prayer, so let him have khushoo’ in the prayer that he is doing, for he does not know whether this will be his last prayer.
Taken from http://kalamullah.com
Wasalamu alaykum
Hadith/Verse Day 10 - Guidance and Iman (Faith)
Asalamu alaykum,
"Our Lord!" (they say), "Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure. (Al-Imran: 8)
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
(Bukhari)
Wasalamu alaykum
"Our Lord!" (they say), "Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure. (Al-Imran: 8)
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
(Bukhari)
Wasalamu alaykum
Friday, 1 May 2009
33 Ways of developing Khushoo’ in Salaah - Part 5 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 5 - The Means of Developing Khushoo'
1. Preparing oneself for prayer properly
For example:
- By repeating the words of the adhaan after the muezzin;
- By pronouncing the du’aa’ to be recited after the adhaan: “Allaahummah Rabba haadhihi’l-da’wati’l-taammah wa’-salaati’l-qaa’imah, aati Muhammadan il-waseelata wa’l-fadeelah, wab’ath-hu’l-maqaam al-mahmood alladhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of interceding) and also the eminence, and resurrect him to the praised position that You have promised)”;
- Reciting du’aa’ between the adhaan and the iqaamah;
- Doing wudoo’ properly, saying Bismillaah before it and making dhikr and saying the du’aa’ after it, “Ash-hadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and messenger)” and “Allaahummaj’alni min al-tawwaabeena waj’alni min al-mutatahhireen (O Allaah, make me of those who repent and make me of those who purify themselves)”;
- Using siwaak to cleanse and perfume the mouth that is going to recite Qur’aan in a short while, because the Prophet (peace and blessings of Allaah be upon him) said: “Purify your mouths for the Qur’aan.” (Reported by al-Bazzaar, who said: we do not have it with any better isnaad than this. Kashf al-Astaar, 1/242. Al-Haythami said: its men are thiqaat. 2/99. Al-Albaani said: its isnaad is jayyid. Al-Saheehah, 1213);
- Wearing one’s best and cleanest clothes, because Allaah says (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying…” [al-A’raaf 7:31]. Allaah is most deserving of seeing us “take our adornment” for Him. Clean, pleasant smelling clothes are also more comfortable and relaxing, unlike clothes for sleeping or working in.
We should also prepare ourselves by covering our ‘awrah properly, purifying the spot where we are going to pray, getting ready early and waiting for the prayer, and making the rows straight and solid, without any gaps, because the shayaateen come in through the gaps in the rows.
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 5 - The Means of Developing Khushoo'
1. Preparing oneself for prayer properly
For example:
- By repeating the words of the adhaan after the muezzin;
- By pronouncing the du’aa’ to be recited after the adhaan: “Allaahummah Rabba haadhihi’l-da’wati’l-taammah wa’-salaati’l-qaa’imah, aati Muhammadan il-waseelata wa’l-fadeelah, wab’ath-hu’l-maqaam al-mahmood alladhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of interceding) and also the eminence, and resurrect him to the praised position that You have promised)”;
- Reciting du’aa’ between the adhaan and the iqaamah;
- Doing wudoo’ properly, saying Bismillaah before it and making dhikr and saying the du’aa’ after it, “Ash-hadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and messenger)” and “Allaahummaj’alni min al-tawwaabeena waj’alni min al-mutatahhireen (O Allaah, make me of those who repent and make me of those who purify themselves)”;
- Using siwaak to cleanse and perfume the mouth that is going to recite Qur’aan in a short while, because the Prophet (peace and blessings of Allaah be upon him) said: “Purify your mouths for the Qur’aan.” (Reported by al-Bazzaar, who said: we do not have it with any better isnaad than this. Kashf al-Astaar, 1/242. Al-Haythami said: its men are thiqaat. 2/99. Al-Albaani said: its isnaad is jayyid. Al-Saheehah, 1213);
- Wearing one’s best and cleanest clothes, because Allaah says (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying…” [al-A’raaf 7:31]. Allaah is most deserving of seeing us “take our adornment” for Him. Clean, pleasant smelling clothes are also more comfortable and relaxing, unlike clothes for sleeping or working in.
We should also prepare ourselves by covering our ‘awrah properly, purifying the spot where we are going to pray, getting ready early and waiting for the prayer, and making the rows straight and solid, without any gaps, because the shayaateen come in through the gaps in the rows.
Taken from http://kalamullah.com
Wasalamu alaykum
Hadith/Verse Day 9 - Refraining From Judging Others
Asalamu alaykum,
“Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.” (Al-Qalam: 7)
It is narrated on the authority of Usama b. Zaid that the Messenger of Allah (may peace be upon him) sent us in a raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a man and he said: There is no god but Allah, I attacked him with a spear. It once occurred to me and I talked about it to the Apostle (may peace be upon him). The Messenger of Allah (may peace be upon him) said: Did he profess" There is no god but Allah," and even then you killed him? I said: Messenger of Allah, he made a profession of it out of the fear of the weapon. He (the Holy Prophet) observed: Did you tear his heart in order to find out whether it had professed or not? And he went on repeating it to me till I wished I had embraced Islam that day. (Muslim)
Wasalamu alaykum
“Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.” (Al-Qalam: 7)
It is narrated on the authority of Usama b. Zaid that the Messenger of Allah (may peace be upon him) sent us in a raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a man and he said: There is no god but Allah, I attacked him with a spear. It once occurred to me and I talked about it to the Apostle (may peace be upon him). The Messenger of Allah (may peace be upon him) said: Did he profess" There is no god but Allah," and even then you killed him? I said: Messenger of Allah, he made a profession of it out of the fear of the weapon. He (the Holy Prophet) observed: Did you tear his heart in order to find out whether it had professed or not? And he went on repeating it to me till I wished I had embraced Islam that day. (Muslim)
Wasalamu alaykum
Thursday, 30 April 2009
Ahmad The Repenter - Bilal Assad
Asalamu alaykum,
When I first listened to this lecture, it reached the core of my heart..subhanallah.
Wasalamu alaykum
When I first listened to this lecture, it reached the core of my heart..subhanallah.
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 4 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 4 - What helps us have khushoo'?
When we look at the things that help us to have khushoo’ in prayer, we find that they may be divided into two types: things that help you to have and to strengthen khushoo’, and warding off the things that reduce and weaken khushoo’. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) explained the things that help us to have khushoo’:
“Two things help us to [develop khushoo’]: a strong desire to do what is obligatory, and weakness of distractions.
With regard to the first, the strong desire to do what is obligatory: [this means that] a person strives hard to focus on what he is saying and doing, pondering on the meanings of the Qur’an recitation, dhikr and du’aa’s, and keeping in mind the fact that he is speaking to Allaah as if he sees Him, for when he is standing in prayer, he is talking to his Lord.
Ihsaan means ‘that you worship Allaah as if you see Him, and if you cannot see Him, He can see you.’ The more the slave tastes the sweetness of salaah, the more attracted he will be to it, and this has to do with the strength of his eemaan.
The means of strengthening eemaan are many, and this is why the Prophet (peace and blessings of Allaah be upon him) used to say, ‘In your world, women and perfume have been made dear to me, and my joy is in prayer.’ According to another hadeeth, he said, ‘Let us find comfort in prayer, O Bilaal’ – he did not say, ‘Let us get it over and done with.’
With regard to the second, weakness of distractions: This means striving to push away all distractions that make you think of something other than the prayer itself, and warding off thoughts that keep you mind off the purpose of the prayer. This is something which differs from one person to another, because the extent of waswaas has to do with the extent of one’s doubts and desires and the heart’s focus and dependence on what it loves, and its efforts to avoid what it dislikes.” (Majmoo’ al-Fataawa, 22/606-607)
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 4 - What helps us have khushoo'?
When we look at the things that help us to have khushoo’ in prayer, we find that they may be divided into two types: things that help you to have and to strengthen khushoo’, and warding off the things that reduce and weaken khushoo’. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) explained the things that help us to have khushoo’:
“Two things help us to [develop khushoo’]: a strong desire to do what is obligatory, and weakness of distractions.
With regard to the first, the strong desire to do what is obligatory: [this means that] a person strives hard to focus on what he is saying and doing, pondering on the meanings of the Qur’an recitation, dhikr and du’aa’s, and keeping in mind the fact that he is speaking to Allaah as if he sees Him, for when he is standing in prayer, he is talking to his Lord.
Ihsaan means ‘that you worship Allaah as if you see Him, and if you cannot see Him, He can see you.’ The more the slave tastes the sweetness of salaah, the more attracted he will be to it, and this has to do with the strength of his eemaan.
The means of strengthening eemaan are many, and this is why the Prophet (peace and blessings of Allaah be upon him) used to say, ‘In your world, women and perfume have been made dear to me, and my joy is in prayer.’ According to another hadeeth, he said, ‘Let us find comfort in prayer, O Bilaal’ – he did not say, ‘Let us get it over and done with.’
With regard to the second, weakness of distractions: This means striving to push away all distractions that make you think of something other than the prayer itself, and warding off thoughts that keep you mind off the purpose of the prayer. This is something which differs from one person to another, because the extent of waswaas has to do with the extent of one’s doubts and desires and the heart’s focus and dependence on what it loves, and its efforts to avoid what it dislikes.” (Majmoo’ al-Fataawa, 22/606-607)
Taken from http://kalamullah.com
Wasalamu alaykum
Hadith/Verse Day 8 - Love for the Prophet (salallahu alayhi wa salam)
Asalamu alaykum,
Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people. (At-Tawbah: 24)
Narrated 'Abd Allah bin Hisham: 'We were with the Prophet (salallahu alayhi wa salam) and he was holding the hand of 'Umar ibnu Al-Khattab (RA). 'Umar said to him, "O Allah's Messenger! You are dearer to me than everything except my ownself." Allah's Messenger (salallahu alayhi wa salam) said: "No, by Him in Whose Hand my soul is, (you will not have complete faith) until I am dearer to you than your ownself." Then 'Umar (RA) said: "However, now, by Allah, you are dearer to me than my ownself." He (salallahu alayhi wa salam) then said: "Now, O 'Umar, (now you are a believer)." (Bukhari)
Wasalamu alaykum
Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people. (At-Tawbah: 24)
Narrated 'Abd Allah bin Hisham: 'We were with the Prophet (salallahu alayhi wa salam) and he was holding the hand of 'Umar ibnu Al-Khattab (RA). 'Umar said to him, "O Allah's Messenger! You are dearer to me than everything except my ownself." Allah's Messenger (salallahu alayhi wa salam) said: "No, by Him in Whose Hand my soul is, (you will not have complete faith) until I am dearer to you than your ownself." Then 'Umar (RA) said: "However, now, by Allah, you are dearer to me than my ownself." He (salallahu alayhi wa salam) then said: "Now, O 'Umar, (now you are a believer)." (Bukhari)
Wasalamu alaykum
Wednesday, 29 April 2009
Hadith/Verse Day 7
Asalamu alaykum,
And unto Allah falleth prostrate whosoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening hours. (Ar-Ra'd: 15)
Narrated Sahl:
I heard the Prophet (salallahu alayhi wa salam) saying, "A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah's Cause, is better than the whole world and whatever is in it." (Bukhari)
Wasalamu alaykum
And unto Allah falleth prostrate whosoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening hours. (Ar-Ra'd: 15)
Narrated Sahl:
I heard the Prophet (salallahu alayhi wa salam) saying, "A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah's Cause, is better than the whole world and whatever is in it." (Bukhari)
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 3 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum,
33 Ways of developing Khushoo’ in Salaah - Part 3 - Rulings on Khushoo'
According to the most correct view, khushoo’ is obligatory. Shaykh al-Islam [Ibn Taymiyah], may Allaah have mercy on him, said: “Allaah, may He be exalted, says (interpretation of the meaning): ‘And seek help in patience and al-salaah (the prayer), and truly it is extremely heavy and hard except for al-khaashi’oon …’ [al-Baqarah 2:45].
This implies condemnation of those who are not khaashi’oon… Condemnation only applies when something obligatory is not done, or when something forbidden is done. If those who do not have khushoo’ are to be condemned, this indicates that khushoo’ is obligatory (waajib)…
The fact that khushoo’ is obligatory is also indicated by the aayaat (interpretation of the meaning): ‘Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness… These are indeed the inheritors, who shall inherit the Firdaws (Paradise). They shall dwell therein forever.’ [al-Mu’minoon 23:1-2, 10-11]
Allaah, may He be glorified and exalted, tells us that these are the ones who will inherit Firdaws (Paradise), which implies that no-one else will do so… Khushoo’ is obligatory in prayer, and this includes calmness and khushoo’ [the original says ‘khushoo’; perhaps what is meant is khudoo’ meaning submission, humility].
Whoever pecks like a crow in his sujood (prostration) does not have khushoo’, and whoever does not raise his head fully from rukoo’ (bowing) and pause for a while before going down into sujood is not calm, because calmness implies doing things at a measured pace, so the person who does not do things at a measured pace is not calm. Whoever is not calm does not have khushoo’ in his rukoo’ or sujood, and whoever does not have khushoo’ is a sinner…
Another indication that khushoo’ in prayer is obligatory is the fact that the Prophet peace and blessings of Allaah be upon him) warned those who do not have khushoo’, such as the one who lifts up his gaze to the sky (in prayer), because this movement and raising of the gaze goes against the idea of khushoo’…” (Majma’ al-Fataawa, 22/553-558).
Concerning the virtues of khushoo’ and as a warning to the one who neglects it, the Prophet (peace and blessings of Allaah be upon him) said: “Five prayers which Allaah has made obligatory. Whoever does wudoo’ properly for them, prays them on time, does rukoo’ properly and has perfect khushoo’, it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.” (Reported by Abu Dawood, no. 425; Saheeh al-Jaami’, 3242).
Concerning the virtues of khushoo’, the Prophet (peace and blessings of Allaah be upon him) also said: “Whoever does wudoo’ and does it well, then prays two rak’ahs focusing on them completely [according to another report: and does not think of anything else], will be forgiven all his previous sins [according to another report: will be guaranteed Paradise].” (Al-Bukhaari, al-Bagha edn., no. 158; al-Nisaa'i, 1/95; Saheeh al-Jaami’, 6166).
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 3 - Rulings on Khushoo'
According to the most correct view, khushoo’ is obligatory. Shaykh al-Islam [Ibn Taymiyah], may Allaah have mercy on him, said: “Allaah, may He be exalted, says (interpretation of the meaning): ‘And seek help in patience and al-salaah (the prayer), and truly it is extremely heavy and hard except for al-khaashi’oon …’ [al-Baqarah 2:45].
This implies condemnation of those who are not khaashi’oon… Condemnation only applies when something obligatory is not done, or when something forbidden is done. If those who do not have khushoo’ are to be condemned, this indicates that khushoo’ is obligatory (waajib)…
The fact that khushoo’ is obligatory is also indicated by the aayaat (interpretation of the meaning): ‘Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness… These are indeed the inheritors, who shall inherit the Firdaws (Paradise). They shall dwell therein forever.’ [al-Mu’minoon 23:1-2, 10-11]
Allaah, may He be glorified and exalted, tells us that these are the ones who will inherit Firdaws (Paradise), which implies that no-one else will do so… Khushoo’ is obligatory in prayer, and this includes calmness and khushoo’ [the original says ‘khushoo’; perhaps what is meant is khudoo’ meaning submission, humility].
Whoever pecks like a crow in his sujood (prostration) does not have khushoo’, and whoever does not raise his head fully from rukoo’ (bowing) and pause for a while before going down into sujood is not calm, because calmness implies doing things at a measured pace, so the person who does not do things at a measured pace is not calm. Whoever is not calm does not have khushoo’ in his rukoo’ or sujood, and whoever does not have khushoo’ is a sinner…
Another indication that khushoo’ in prayer is obligatory is the fact that the Prophet peace and blessings of Allaah be upon him) warned those who do not have khushoo’, such as the one who lifts up his gaze to the sky (in prayer), because this movement and raising of the gaze goes against the idea of khushoo’…” (Majma’ al-Fataawa, 22/553-558).
Concerning the virtues of khushoo’ and as a warning to the one who neglects it, the Prophet (peace and blessings of Allaah be upon him) said: “Five prayers which Allaah has made obligatory. Whoever does wudoo’ properly for them, prays them on time, does rukoo’ properly and has perfect khushoo’, it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.” (Reported by Abu Dawood, no. 425; Saheeh al-Jaami’, 3242).
Concerning the virtues of khushoo’, the Prophet (peace and blessings of Allaah be upon him) also said: “Whoever does wudoo’ and does it well, then prays two rak’ahs focusing on them completely [according to another report: and does not think of anything else], will be forgiven all his previous sins [according to another report: will be guaranteed Paradise].” (Al-Bukhaari, al-Bagha edn., no. 158; al-Nisaa'i, 1/95; Saheeh al-Jaami’, 6166).
Taken from http://kalamullah.com
Wasalamu alaykum
Tuesday, 28 April 2009
Hadith/Verse Day 6 - Revelation
Asalamu alaykum,
And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful.(Al Baqarah: 23)
Narrated 'Aisha: (the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Apostle "O Allah's Apostle! How is the Divine Inspiration revealed to you?" Allah's Apostle replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ' off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over). (Bukhari)
Wasalamu alaykum
And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful.(Al Baqarah: 23)
Narrated 'Aisha: (the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Apostle "O Allah's Apostle! How is the Divine Inspiration revealed to you?" Allah's Apostle replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ' off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over). (Bukhari)
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 2 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum,
33 Ways of developing Khushoo’ in Salaah - Part 2 - Concealment of khushoo’
Among the signs of sincerity is concealment of khushoo'. Hudhayfah (may Allaah be pleased with him) used to say: “Beware of the khushoo’ of hypocrisy.” He was asked, “What is the khushoo’ of hypocrisy?” He said, “When the body shows khushoo’ but there is no khushoo’ in the heart.” Fudayl ibn ‘Ayaad said: “It was disliked for a man to show more khushoo’ than he had in his heart.” One of them saw a man showing khushoo’ in his shoulders and body, and said, “O So and so, khushoo’ is here” – and he pointed to his chest, “not here” – and he pointed to his shoulders. (al-Madaarij, 1/521)
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the difference between the khushoo’ of true faith and the khushoo’ of hypocrisy:
“The khushoo’ of true faith is when the heart feels aware and humble before the greatness and glory of Allaah, and is filled with awe, fear and shyness, so that the heart is utterly humbled before Allaah and broken, as it were, with fear, shyness, love and the recognition of the blessings of Allaah and its own sins. So no doubt the khushoo’ of the heart is followed by the khushoo’ of the body. As for the khushoo’ of hypocrisy, it is something that is put on with a great show, but there is no khushoo’ in the heart.
One of the Sahaabah used to say, ‘I seek refuge with Allaah from the khushoo’ of hypocrisy.” It was said to him, ‘What is the khushoo’ of hypocrisy?’ He said, “When the body appears to have khushoo’ but there is no khushoo’ in the heart.’
The person who truly feels khushoo’ before Allaah is a person who no long feels the flames of physical desire; his heart is pure and is filled with the light of the greatness of Allaah. His own selfish desires have died because of the fear and awe which have filled his heart to overflowing so that his physical faculties have calmed down, his heart has become dignified and feels secure in Allaah the remembrance of Him, and tranquillity descends upon him from his Lord. So he has become humble (mukhbit) before Allaah, and the one who is humble is the one who is assured.
Land that is “mukhbit” is land that is low-lying, in which water settles, so the heart that is “mukhbit” is humble and content, like a low-lying spot of land into which water flows and settles. The sign of this is that a person prostrates to his Lord out of respect and humility, and never raises his head until he meets Him. The arrogant heart, on the other hand, is one that is content with its arrogance and raises itself up like an elevated portion of land in which water never settles. This is the khushoo’ of true faith.”
As for overdoing it, and the khushoo’ of hypocrisy, this is the attitude of a person who tries to make a great show of khushoo’, but deep down he is still filled with desires. So on the outside he appears to have khushoo’, but the snake of the valley and the lion of the forest reside within him, watching for prey. (Al-Rooh, p. 314, Daar al-Firk edn., Jordan).
“Khushoo’ in prayer happens when a person empties his heart for it (prayer), and focuses on it to the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in it, as the Prophet (peace and blessings of Allaah be upon him) said: ‘… and my joy has been made in salaah.’” (Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami’, 3124).
Allaah has mentioned al-khaashi’eena wa’l-khaashi’aat (men and women who are humble (before their Lord)), and described this quality as one of the qualities of those who are chosen. He tells us that He has prepared for them forgiveness and a great reward (i.e., Paradise). [See al-Ahzaab 33:35].
One of the benefits of khushoo’ is that it makes prayer easier for a person. Allaah tells us (interpretation of the meaning): “And seek help in patience and al-salaah (the prayer), and truly it is extremely heavy and hard except for al-khaashi’oon [i.e., the true believers, those who obey Allaah with full submission, fear much from His Punishment, and believe in His Promise and in His Warnings]” [al-Baqarah 2:45]. The meaning is that the burden of prayer is heavy indeed, except for those who have khushoo’. (Tafseer Ibn Katheer, 1/125).
Khushoo’ is very important, but it is something that is easily lost and is rarely seen, especially in our own times, which are the last times. The Prophet (peace and blessings of Allaah be upon him) said: “The first thing to be lifted up (taken away) from this ummah will be khushoo’, until you will see no one who has khushoo’.” (Al-Haythami said in al-Majma’, 2/136: It was reported by al-Tabaraani in al-Kabeer, and its isnaad is hasan. See also Saheeh al-Targheeb, no. 543. He said it is saheeh).
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 2 - Concealment of khushoo’
Among the signs of sincerity is concealment of khushoo'. Hudhayfah (may Allaah be pleased with him) used to say: “Beware of the khushoo’ of hypocrisy.” He was asked, “What is the khushoo’ of hypocrisy?” He said, “When the body shows khushoo’ but there is no khushoo’ in the heart.” Fudayl ibn ‘Ayaad said: “It was disliked for a man to show more khushoo’ than he had in his heart.” One of them saw a man showing khushoo’ in his shoulders and body, and said, “O So and so, khushoo’ is here” – and he pointed to his chest, “not here” – and he pointed to his shoulders. (al-Madaarij, 1/521)
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the difference between the khushoo’ of true faith and the khushoo’ of hypocrisy:
“The khushoo’ of true faith is when the heart feels aware and humble before the greatness and glory of Allaah, and is filled with awe, fear and shyness, so that the heart is utterly humbled before Allaah and broken, as it were, with fear, shyness, love and the recognition of the blessings of Allaah and its own sins. So no doubt the khushoo’ of the heart is followed by the khushoo’ of the body. As for the khushoo’ of hypocrisy, it is something that is put on with a great show, but there is no khushoo’ in the heart.
One of the Sahaabah used to say, ‘I seek refuge with Allaah from the khushoo’ of hypocrisy.” It was said to him, ‘What is the khushoo’ of hypocrisy?’ He said, “When the body appears to have khushoo’ but there is no khushoo’ in the heart.’
The person who truly feels khushoo’ before Allaah is a person who no long feels the flames of physical desire; his heart is pure and is filled with the light of the greatness of Allaah. His own selfish desires have died because of the fear and awe which have filled his heart to overflowing so that his physical faculties have calmed down, his heart has become dignified and feels secure in Allaah the remembrance of Him, and tranquillity descends upon him from his Lord. So he has become humble (mukhbit) before Allaah, and the one who is humble is the one who is assured.
Land that is “mukhbit” is land that is low-lying, in which water settles, so the heart that is “mukhbit” is humble and content, like a low-lying spot of land into which water flows and settles. The sign of this is that a person prostrates to his Lord out of respect and humility, and never raises his head until he meets Him. The arrogant heart, on the other hand, is one that is content with its arrogance and raises itself up like an elevated portion of land in which water never settles. This is the khushoo’ of true faith.”
As for overdoing it, and the khushoo’ of hypocrisy, this is the attitude of a person who tries to make a great show of khushoo’, but deep down he is still filled with desires. So on the outside he appears to have khushoo’, but the snake of the valley and the lion of the forest reside within him, watching for prey. (Al-Rooh, p. 314, Daar al-Firk edn., Jordan).
“Khushoo’ in prayer happens when a person empties his heart for it (prayer), and focuses on it to the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in it, as the Prophet (peace and blessings of Allaah be upon him) said: ‘… and my joy has been made in salaah.’” (Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami’, 3124).
Allaah has mentioned al-khaashi’eena wa’l-khaashi’aat (men and women who are humble (before their Lord)), and described this quality as one of the qualities of those who are chosen. He tells us that He has prepared for them forgiveness and a great reward (i.e., Paradise). [See al-Ahzaab 33:35].
One of the benefits of khushoo’ is that it makes prayer easier for a person. Allaah tells us (interpretation of the meaning): “And seek help in patience and al-salaah (the prayer), and truly it is extremely heavy and hard except for al-khaashi’oon [i.e., the true believers, those who obey Allaah with full submission, fear much from His Punishment, and believe in His Promise and in His Warnings]” [al-Baqarah 2:45]. The meaning is that the burden of prayer is heavy indeed, except for those who have khushoo’. (Tafseer Ibn Katheer, 1/125).
Khushoo’ is very important, but it is something that is easily lost and is rarely seen, especially in our own times, which are the last times. The Prophet (peace and blessings of Allaah be upon him) said: “The first thing to be lifted up (taken away) from this ummah will be khushoo’, until you will see no one who has khushoo’.” (Al-Haythami said in al-Majma’, 2/136: It was reported by al-Tabaraani in al-Kabeer, and its isnaad is hasan. See also Saheeh al-Targheeb, no. 543. He said it is saheeh).
Taken from http://kalamullah.com
Wasalamu alaykum
Monday, 27 April 2009
Hadith/Verse Day 5 - Love of and for Allah swt
Asalamu alaykum,
As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers,- it is the fellowship of Allah that must certainly triumph.(Al-Maidah:56)
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty. (Al-Baqarah: 165)
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him." (Bukhari)
As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers,- it is the fellowship of Allah that must certainly triumph.(Al-Maidah:56)
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty. (Al-Baqarah: 165)
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him." (Bukhari)
33 Ways of developing Khushoo’ in Salaah - Part 1 - By Sheikh Muhammed Salih Al-Munajjid
Asalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 1 - Introduction
Praise be to Allaah, Lord of the Worlds, Who has said in His book (interpretation of the meaning), “…and stand before Allaah with obedience” [al-Baqarah 2:238] and has said concerning the prayer (interpretation of the meaning): “… and truly it is extremely heavy and hard except for al-khaashi’oon…’ [al-Baqarah 2:45]; and peace and blessings be upon the leader of the pious, the chief of al-khaashi’oon, Muhammad the Messenger of Allaah, and on all his family and companions.
Salaah is the greatest of the practical pillars of Islam, and khushoo’ in prayer is required by sharee’ah. When Iblees, the enemy of Allaah, vowed to mislead and tempt the sons of Adam and said “Then I will come to them from before them and behind them, from their right and from their left…” [al-A’raaf 7:17, interpretation of the meaning], one of his most significant plots became to divert people from salaah by all possible means and to whisper to them during their prayer so as to deprive them of the joy of this worship and cause them to lose the reward for it.
As khushoo’ will be the first thing to disappear from the earth, and we are living in the last times, the words of Hudhayfah (may Allaah be pleased with him) are particularly pertinent to us: “The first thing of your religion that you will lose is khushoo’, and the last thing that you will lose of your religion is salaah. There may be a person praying who has no goodness in him, and soon you will enter the mosque and not find anyone who has khushoo’.” (al-Madaarij, 1/521).
Because of what every person knows about himself, and because of the complaints that one hears from many people about waswaas (insinuating thoughts from Shaytaan) during the salaah and the loss of khushoo’, the need for some discussion of this matter is quite obvious. The following is a reminder to myself and to my Muslim brothers, and I ask Allaah to make it of benefit.
Allaah says (interpretation of the meaning): “Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness.” [al-Mu’minoon 23:1-2] – i.e., fearing Allaah and in a calm manner. Khushoo’ means calmness, serenity, tranquillity, dignity and humility. What makes a person have this khushoo’ is fear of Allaah and the sense that He is always watching. (Tafseer Ibn Katheer, Daar al-Sha’b edn., 6/414). Khushoo’ means that the heart stands before the Lord in humility and submission. (al-Madaarij, 1/520).
It was reported that Mujaahid said: “’…and stand before Allaah with obedience” [al-Baqarah 2:238 – interpretation of the meaning]’ – part of obedience is to bow, to be solemn and submissive, to lower one’s gaze and to humble oneself out of fear of Allaah, may He be glorified.” (Ta’zeem Qadr al-Salaah, 1/188).
The site of khushoo’ is the heart, and its effects are manifested in the physical body. The various faculties follow the heart: if the heart is corrupted by negligence or insinuating whispers from Shaytaan, the worship of the body’s faculties will also be corrupt. The heart is like a king and the faculties are like his troops who follow his orders and go where they are commanded. If the king is deposed, his followers are lost, which is like what happens when the heart does not worship properly. Making a show of khushoo’ is condemned.
Taken from http://kalamullah.com
Wasalamu alaykum
33 Ways of developing Khushoo’ in Salaah - Part 1 - Introduction
Praise be to Allaah, Lord of the Worlds, Who has said in His book (interpretation of the meaning), “…and stand before Allaah with obedience” [al-Baqarah 2:238] and has said concerning the prayer (interpretation of the meaning): “… and truly it is extremely heavy and hard except for al-khaashi’oon…’ [al-Baqarah 2:45]; and peace and blessings be upon the leader of the pious, the chief of al-khaashi’oon, Muhammad the Messenger of Allaah, and on all his family and companions.
Salaah is the greatest of the practical pillars of Islam, and khushoo’ in prayer is required by sharee’ah. When Iblees, the enemy of Allaah, vowed to mislead and tempt the sons of Adam and said “Then I will come to them from before them and behind them, from their right and from their left…” [al-A’raaf 7:17, interpretation of the meaning], one of his most significant plots became to divert people from salaah by all possible means and to whisper to them during their prayer so as to deprive them of the joy of this worship and cause them to lose the reward for it.
As khushoo’ will be the first thing to disappear from the earth, and we are living in the last times, the words of Hudhayfah (may Allaah be pleased with him) are particularly pertinent to us: “The first thing of your religion that you will lose is khushoo’, and the last thing that you will lose of your religion is salaah. There may be a person praying who has no goodness in him, and soon you will enter the mosque and not find anyone who has khushoo’.” (al-Madaarij, 1/521).
Because of what every person knows about himself, and because of the complaints that one hears from many people about waswaas (insinuating thoughts from Shaytaan) during the salaah and the loss of khushoo’, the need for some discussion of this matter is quite obvious. The following is a reminder to myself and to my Muslim brothers, and I ask Allaah to make it of benefit.
Allaah says (interpretation of the meaning): “Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness.” [al-Mu’minoon 23:1-2] – i.e., fearing Allaah and in a calm manner. Khushoo’ means calmness, serenity, tranquillity, dignity and humility. What makes a person have this khushoo’ is fear of Allaah and the sense that He is always watching. (Tafseer Ibn Katheer, Daar al-Sha’b edn., 6/414). Khushoo’ means that the heart stands before the Lord in humility and submission. (al-Madaarij, 1/520).
It was reported that Mujaahid said: “’…and stand before Allaah with obedience” [al-Baqarah 2:238 – interpretation of the meaning]’ – part of obedience is to bow, to be solemn and submissive, to lower one’s gaze and to humble oneself out of fear of Allaah, may He be glorified.” (Ta’zeem Qadr al-Salaah, 1/188).
The site of khushoo’ is the heart, and its effects are manifested in the physical body. The various faculties follow the heart: if the heart is corrupted by negligence or insinuating whispers from Shaytaan, the worship of the body’s faculties will also be corrupt. The heart is like a king and the faculties are like his troops who follow his orders and go where they are commanded. If the king is deposed, his followers are lost, which is like what happens when the heart does not worship properly. Making a show of khushoo’ is condemned.
Taken from http://kalamullah.com
Wasalamu alaykum
Sunday, 26 April 2009
Hadith/Verse Day 4 - Hardship
Asalamu alaykum,
Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars.(Al Ankaboot: 2-3)
Abu al-‘Abbas ‘Abdullah bin ‘Abbas, radiyallahu anhuma, reported: One day I was behind the Prophet, sallallahu ‘alayhi wa salam, and he said to me:
"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." (Al-Tirmidhi relates this and says: It is a good, genuine Hadith)
Wasalamu alaykum
Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars.(Al Ankaboot: 2-3)
Abu al-‘Abbas ‘Abdullah bin ‘Abbas, radiyallahu anhuma, reported: One day I was behind the Prophet, sallallahu ‘alayhi wa salam, and he said to me:
"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." (Al-Tirmidhi relates this and says: It is a good, genuine Hadith)
Wasalamu alaykum
Recognizing The Bounds Of Our Mannerisms
Asalamu alaykum,
Recognizing the Bounds of Our Mannerisms
In the Name of Allâh, the Most Beneficent, the Most Merciful
In 'al-Fawa'id' (p. 196-199), Ibn al-Qayyim said:
"...Manners have limits. When these limits are crossed, this is transgression. When they are fallen short of, this is deficiency and disgrace.
Anger has a limit: and it is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.
Covetousness has a limit: it is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and wastefulness. When you exceed this limit, you end up wanting what you shouldn't want.
Envy has a limit: and it is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (salallahu alayhi wa salam) said: "There should be no envy except in regards to two things: a man who was granted wealth by Allah and he was able to spend it for the sake of the truth, and a man who was granted wisdom by Allah and he takes it and teaches it to the people." (Al-Bukhari and Muslim) So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that are with him.
Sexual desire has a limit: and it is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don't use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.
Relaxation has a limit: and it is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don't become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who is unable to land to plow or crops to pick.
Generosity has a limit between two extremes: and whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.
Bravery has a limit: and when you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu'awiyah said to 'Amr bin al-'As: "I don't know whether you're brave or cowardly! You go forth to the point that I say you're the bravest person, and then you stay back to the point that I say you're the most cowardly person!" So, he replied:
I am brave if I am guaranteed the chance * If I don't have the chance, I am a coward...
Protective jealousy has a limit: and if you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.
Humility has a limit: and if it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.
Honor has a limit: and if you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.
The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body's health and energy begins to decline accordingly. Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. - if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency.
This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits, such that they don't put in them what doesn't belong and don't remove from them what does belong. Allah Said: {"The bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits that Allah has revealed to His Messenger..."} [at-Tawbah; 97]
So, the people who are most just are those who recognize by way of knowledge and action the legislated limits in their manners and deeds, and Allah is the source of success..."
Courtesy of http://iskandrani.wordpress.com/2009/04/04/recognizing-the-bounds-of-our-mannerisms/
Wasalamu alaykum
Recognizing the Bounds of Our Mannerisms
In the Name of Allâh, the Most Beneficent, the Most Merciful
In 'al-Fawa'id' (p. 196-199), Ibn al-Qayyim said:
"...Manners have limits. When these limits are crossed, this is transgression. When they are fallen short of, this is deficiency and disgrace.
Anger has a limit: and it is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.
Covetousness has a limit: it is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and wastefulness. When you exceed this limit, you end up wanting what you shouldn't want.
Envy has a limit: and it is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (salallahu alayhi wa salam) said: "There should be no envy except in regards to two things: a man who was granted wealth by Allah and he was able to spend it for the sake of the truth, and a man who was granted wisdom by Allah and he takes it and teaches it to the people." (Al-Bukhari and Muslim) So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that are with him.
Sexual desire has a limit: and it is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don't use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.
Relaxation has a limit: and it is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don't become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who is unable to land to plow or crops to pick.
Generosity has a limit between two extremes: and whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.
Bravery has a limit: and when you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu'awiyah said to 'Amr bin al-'As: "I don't know whether you're brave or cowardly! You go forth to the point that I say you're the bravest person, and then you stay back to the point that I say you're the most cowardly person!" So, he replied:
I am brave if I am guaranteed the chance * If I don't have the chance, I am a coward...
Protective jealousy has a limit: and if you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.
Humility has a limit: and if it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.
Honor has a limit: and if you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.
The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body's health and energy begins to decline accordingly. Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. - if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency.
This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits, such that they don't put in them what doesn't belong and don't remove from them what does belong. Allah Said: {"The bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits that Allah has revealed to His Messenger..."} [at-Tawbah; 97]
So, the people who are most just are those who recognize by way of knowledge and action the legislated limits in their manners and deeds, and Allah is the source of success..."
Courtesy of http://iskandrani.wordpress.com/2009/04/04/recognizing-the-bounds-of-our-mannerisms/
Wasalamu alaykum
Wednesday, 15 April 2009
Your Heart Is The Pillar Of Your Worship
Asalamu alaykum,
Beneficial article masha'allah..
Your Heart Is The Pillar Of Your Worship
"...the heart is the machine that drives all acts of worship. It is what moves the entire body! As long as the heart is alive, then the limbs will be alive, and the soul will open itself up to worship. However, if the heart becomes diseased, then worship will become too heavy on the soul, leading to it eventually disliking and hating - and we seek refuge with Allah from this - worship. Because of this, Allah - the Glorified and Exalted - said, regarding the prayer:
{"...and truly, it is extremely heavy and hard except on those who are submissive..."} [al-Baqarah; 45]
The prayer is heavy, because one's legs and hands are not what get up for the prayer. What gets up for the prayer are the heart and the soul.
{"Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for the prayer, they stand with laziness and to be seen of men, and they do not remember Allah but little."} [an-Nisa'; 142]
Because of this, it is the heart that stands up for worship. The limbs are simply slaves of this heart, carrying out what it commands them. If the heart is alive, then the soul will be alive, and worship will become beloved and sweetened to the hearts and the souls, and they will open up for it.
However, if the heart becomes diseased, then worship becomes too heavy on it. The heart is like the digestive system: right now, the most beloved thing to you is meat. However, if you develop an ulcer somewhere in your digestive system, then the meat - along with its fat and oil - becomes the most hated thing to it, since it is diseased. Sweets are also something that are beloved to the soul. For example, if you were fasting right now and were to break your fast on some desserts, then your soul would become satisfied with that, right? However, if one were to be stricken with diabetes, then he would not be able to handle these sugary foods, even if they were beloved to him.
The heart is like this: it must be strong so that it can handle worship that is strong. The stronger your heart becomes, then throw as much worship upon it as you wish. You would get up to pray at night, and you would cherish this prayer and consider sleep to be your enemy:
{"Their sides forsake their beds, to invoke their Lord in fear and hope..."} [as-Sajdah; 16]
He begins to forsake it because an enmity develops between him and his bed. He prays behind the imam, and he says to himself: "If only he would make the prayer longer," so that he would increase in his opening up to this worship, and his tasting of its sweetness.
At times, I would pray a normal prayer with the people behind me, so I would elongate the prayer. The youth would then come to me and say (the hadith): "Whoever leads the people in prayer should go easy on them," - the youth! And there was an old man behind me who was between 90 and 100 years of age - his face filled with light - and he would say to me: "Keep making the prayer long and do not answer them." A man of 90 years getting pleasure out of a long prayer, and a youth of 20, who probably practices karate and judo, cannot handle the same prayer.
Why?
If he went to the soccer field and spent two hours playing there without becoming bored, then why would he become bored from hearing the Qur'an for five minutes? The difference between a short prayer and a long prayer is simply five minutes, so why does he become bored from these five minutes of Qur'an, yet he does not become bored from two hours of soccer? Why does he not get bored from standing for two hours staring at an inflated piece of leather, his heart attached to it?
Because, what stands up to pray is the heart, and what stands up for sports are simply the body and muscles."
[From a lecture given by 'Abdullah 'Azzam - may Allah have Mercy upon him - on June 15, 1988 entitled 'The True Preparation,' found in the collection 'at-Tarbiyyah al-Jihadiyyah wal-Bina''; 1/220]
Beneficial article masha'allah..
Your Heart Is The Pillar Of Your Worship
"...the heart is the machine that drives all acts of worship. It is what moves the entire body! As long as the heart is alive, then the limbs will be alive, and the soul will open itself up to worship. However, if the heart becomes diseased, then worship will become too heavy on the soul, leading to it eventually disliking and hating - and we seek refuge with Allah from this - worship. Because of this, Allah - the Glorified and Exalted - said, regarding the prayer:
{"...and truly, it is extremely heavy and hard except on those who are submissive..."} [al-Baqarah; 45]
The prayer is heavy, because one's legs and hands are not what get up for the prayer. What gets up for the prayer are the heart and the soul.
{"Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for the prayer, they stand with laziness and to be seen of men, and they do not remember Allah but little."} [an-Nisa'; 142]
Because of this, it is the heart that stands up for worship. The limbs are simply slaves of this heart, carrying out what it commands them. If the heart is alive, then the soul will be alive, and worship will become beloved and sweetened to the hearts and the souls, and they will open up for it.
However, if the heart becomes diseased, then worship becomes too heavy on it. The heart is like the digestive system: right now, the most beloved thing to you is meat. However, if you develop an ulcer somewhere in your digestive system, then the meat - along with its fat and oil - becomes the most hated thing to it, since it is diseased. Sweets are also something that are beloved to the soul. For example, if you were fasting right now and were to break your fast on some desserts, then your soul would become satisfied with that, right? However, if one were to be stricken with diabetes, then he would not be able to handle these sugary foods, even if they were beloved to him.
The heart is like this: it must be strong so that it can handle worship that is strong. The stronger your heart becomes, then throw as much worship upon it as you wish. You would get up to pray at night, and you would cherish this prayer and consider sleep to be your enemy:
{"Their sides forsake their beds, to invoke their Lord in fear and hope..."} [as-Sajdah; 16]
He begins to forsake it because an enmity develops between him and his bed. He prays behind the imam, and he says to himself: "If only he would make the prayer longer," so that he would increase in his opening up to this worship, and his tasting of its sweetness.
At times, I would pray a normal prayer with the people behind me, so I would elongate the prayer. The youth would then come to me and say (the hadith): "Whoever leads the people in prayer should go easy on them," - the youth! And there was an old man behind me who was between 90 and 100 years of age - his face filled with light - and he would say to me: "Keep making the prayer long and do not answer them." A man of 90 years getting pleasure out of a long prayer, and a youth of 20, who probably practices karate and judo, cannot handle the same prayer.
Why?
If he went to the soccer field and spent two hours playing there without becoming bored, then why would he become bored from hearing the Qur'an for five minutes? The difference between a short prayer and a long prayer is simply five minutes, so why does he become bored from these five minutes of Qur'an, yet he does not become bored from two hours of soccer? Why does he not get bored from standing for two hours staring at an inflated piece of leather, his heart attached to it?
Because, what stands up to pray is the heart, and what stands up for sports are simply the body and muscles."
[From a lecture given by 'Abdullah 'Azzam - may Allah have Mercy upon him - on June 15, 1988 entitled 'The True Preparation,' found in the collection 'at-Tarbiyyah al-Jihadiyyah wal-Bina''; 1/220]
Hadith/Verse Day 3 - Brotherhood
Asalamu alaykum,
“If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute. Except those on whom thy Lord hath bestowed His Mercy..." (Hud: 18-19)
Narrated Um Kulthum bint Uqba: That she heard Allah's Apostle saying, "He who makes peace between the people by inventing good information or saying good things, is not a liar." {Sahih Bukhari, Volume 3, Book 49, Number 857}
Wasalamu alaykum
“If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute. Except those on whom thy Lord hath bestowed His Mercy..." (Hud: 18-19)
Narrated Um Kulthum bint Uqba: That she heard Allah's Apostle saying, "He who makes peace between the people by inventing good information or saying good things, is not a liar." {Sahih Bukhari, Volume 3, Book 49, Number 857}
Wasalamu alaykum
Tuesday, 14 April 2009
Those Who Desire Paradise
Asalamu alaykum,
This lecture is amazing subhan'Allah it touched my heart when I first heard it. Brother Bilal Assad is very gifted masha'allah, may Allah (swt) bless him ameen.
Wasalamu alaykum
This lecture is amazing subhan'Allah it touched my heart when I first heard it. Brother Bilal Assad is very gifted masha'allah, may Allah (swt) bless him ameen.
Wasalamu alaykum
Hadith/Verse Day 2 - Diseases
Asalamu alaykum,
O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy. (Qur'an 10: 57)
Narrated Abu Huraira:
The Prophet (sallallahu alayhi wa salam) said, "There is no disease that Allah has created, except that He also has created its treatment."
(Sahih Bukhari, Book 71, Number 582)
Wasalamu alaykum
O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy. (Qur'an 10: 57)
Narrated Abu Huraira:
The Prophet (sallallahu alayhi wa salam) said, "There is no disease that Allah has created, except that He also has created its treatment."
(Sahih Bukhari, Book 71, Number 582)
Wasalamu alaykum
Quotes From The Salaf About The Dunya
Asalamu alaykum,
Sufyan ath-Thawri said: "Man's love for the life of this world is shown in the way he greets people." [Look at a chaste poor man ... nobody talks to him. People greet him so warily as if fearing that he may pass poverty to them. But see how the people welcome a rich man, even if he does not perform prayer. They stand up with smiling faces, and each one hopes to greet him first. Note the difference between a man who is so great as seen by Allah and another who does not even weigh a mosquito's wing - but this is life.]
Narrated Muhammad ibn Abi Imran, "I heard a man asking Hatim al-Asamm: 'On what have you based your dependence on Allah?' He said: 'On four points: I knew that my sustenance cannot be eaten by someone else and I am assured, I knew that my duty cannot be done by anyone else, so I kept myself busy with that. I knew that death will come suddenly to me, so I prepared myself for it. I knew that wherever I go I am under Allah's Eye, so I am always shy of Him.'"
`Abdullah ibn Mubarak said, "O man! Prepare yourself for the Hereafter, obey Allah to the extent of your need for Him and anger Him to the extent of your patience in Hell."
Abu Safwan ar-Ru`wini was asked: "What is that life dispraised by Allah in the Qur'an and that the sensible man should avoid?" He said: "Whatever you love in this life seeking worldly benefits is dispraised, and whatever you love seeking benefits in the Hereafter is praised."
Yahya ibn Mu`adh said, "O how poor is man, if he fears Hell in the same degree of his fearing poverty, then he will enter Paradise."
Ali ibn Al-Fudayl said: "I heard my father saying to Ibn Al-Mubarak: You order us to renounce the worldly pleasures and to be satisfied with the minimum, whereas you are buying goods, so what is that?" He said: "I do that to protect my face and my honour, and this helps me obey my Rabb." My father said: "How good is that if realised."
An ascetic said: "I know none who has heard of Paradise and Hell, then spends an hour of his life without praying, remembering Allah or doing a good deed."
A man said: "I weep so much." He said to him: "To laugh and admit your sins is better than to weep and feel proud of your deeds." The man said: "I need your advice." He said: "Abandon the life of this world to its people as they have abandoned the Hereafter to its people."
Shumait ibn `Ajlan used to say: "Two persons are tormented in the life of this world: a rich man who is given a great wealth that keeps him so busy with worldly pleasures, and a poor man who is deprived of such pleasures for which he is longing with a heartbreak."
Al-Hasan said: "How good is life in this world for a believer because he uses it to prepare his provisions for Paradise. And how evil it is for a disbeliever who uses it to prepare his provisions for Hell."
Yahya ibn Mu`adh said: "The life of this world is a house of deeds and the Hereafter is a house of horrors. Man remains between deeds and horrors until he settles either in Paradise or in Hell."
One of the salaf said: "Beware of the life of this world because its magic is more effective than that of Harut and Marut. The two latter's separate a man from his wife whereas the life of this world separates a man from his Rabb."
Abu Dardaa' said: "Everyone has an imperfection of knowledge and wisdom, if his wealth increases, he becomes so happy though day and night are working hard on destroying his life-span. So what is good of a wealth that increases and a life-span that decreases."
Al-Hasan al-Basri said: "I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds."
A man came to Sufyan ath-Thawree seeking his advice, and he said to the man: "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein."
Al-Fudayl ibn `Ayyad said: "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter."
Salman ibn Dinar said: "What you love to have with you in the Hereafter you should advance today, and what you hate to have with you, you should abandon today."
A poet said: "Don't seek anything other than contentment, because therein is the bliss and the comfort of your body. Then consider the case of a person who possesses the whole world, can he take with him in the grave more than cotton and a shroud?"
Excerpted from "The Life of This World Is a Transient Shade"
Wasalamu alaykum
Sufyan ath-Thawri said: "Man's love for the life of this world is shown in the way he greets people." [Look at a chaste poor man ... nobody talks to him. People greet him so warily as if fearing that he may pass poverty to them. But see how the people welcome a rich man, even if he does not perform prayer. They stand up with smiling faces, and each one hopes to greet him first. Note the difference between a man who is so great as seen by Allah and another who does not even weigh a mosquito's wing - but this is life.]
Narrated Muhammad ibn Abi Imran, "I heard a man asking Hatim al-Asamm: 'On what have you based your dependence on Allah?' He said: 'On four points: I knew that my sustenance cannot be eaten by someone else and I am assured, I knew that my duty cannot be done by anyone else, so I kept myself busy with that. I knew that death will come suddenly to me, so I prepared myself for it. I knew that wherever I go I am under Allah's Eye, so I am always shy of Him.'"
`Abdullah ibn Mubarak said, "O man! Prepare yourself for the Hereafter, obey Allah to the extent of your need for Him and anger Him to the extent of your patience in Hell."
Abu Safwan ar-Ru`wini was asked: "What is that life dispraised by Allah in the Qur'an and that the sensible man should avoid?" He said: "Whatever you love in this life seeking worldly benefits is dispraised, and whatever you love seeking benefits in the Hereafter is praised."
Yahya ibn Mu`adh said, "O how poor is man, if he fears Hell in the same degree of his fearing poverty, then he will enter Paradise."
Ali ibn Al-Fudayl said: "I heard my father saying to Ibn Al-Mubarak: You order us to renounce the worldly pleasures and to be satisfied with the minimum, whereas you are buying goods, so what is that?" He said: "I do that to protect my face and my honour, and this helps me obey my Rabb." My father said: "How good is that if realised."
An ascetic said: "I know none who has heard of Paradise and Hell, then spends an hour of his life without praying, remembering Allah or doing a good deed."
A man said: "I weep so much." He said to him: "To laugh and admit your sins is better than to weep and feel proud of your deeds." The man said: "I need your advice." He said: "Abandon the life of this world to its people as they have abandoned the Hereafter to its people."
Shumait ibn `Ajlan used to say: "Two persons are tormented in the life of this world: a rich man who is given a great wealth that keeps him so busy with worldly pleasures, and a poor man who is deprived of such pleasures for which he is longing with a heartbreak."
Al-Hasan said: "How good is life in this world for a believer because he uses it to prepare his provisions for Paradise. And how evil it is for a disbeliever who uses it to prepare his provisions for Hell."
Yahya ibn Mu`adh said: "The life of this world is a house of deeds and the Hereafter is a house of horrors. Man remains between deeds and horrors until he settles either in Paradise or in Hell."
One of the salaf said: "Beware of the life of this world because its magic is more effective than that of Harut and Marut. The two latter's separate a man from his wife whereas the life of this world separates a man from his Rabb."
Abu Dardaa' said: "Everyone has an imperfection of knowledge and wisdom, if his wealth increases, he becomes so happy though day and night are working hard on destroying his life-span. So what is good of a wealth that increases and a life-span that decreases."
Al-Hasan al-Basri said: "I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds."
A man came to Sufyan ath-Thawree seeking his advice, and he said to the man: "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein."
Al-Fudayl ibn `Ayyad said: "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter."
Salman ibn Dinar said: "What you love to have with you in the Hereafter you should advance today, and what you hate to have with you, you should abandon today."
A poet said: "Don't seek anything other than contentment, because therein is the bliss and the comfort of your body. Then consider the case of a person who possesses the whole world, can he take with him in the grave more than cotton and a shroud?"
Excerpted from "The Life of This World Is a Transient Shade"
Wasalamu alaykum
Monday, 13 April 2009
Hadith/Verse Day 1 - Sadaqah
Asalamu alaykum,
“The likeness of those who spend for Allah’s sake is as the likeness of a grain of corn, it grows seven ears every single ear has a hundred grains, and Allah multiplies (increases the reward of) for whom He wills, and Allah is sufficient for His creatures’ needs, All-Knower).” (Qur’an, 2:261)
Mu'aadh bin Jabal (RA) related from the Prophet (SAW) “Sadaqah extinguishes sin as water extinguishes fire.” (Ahmad, Tirmidhi)
Wasalamu alaykum
“The likeness of those who spend for Allah’s sake is as the likeness of a grain of corn, it grows seven ears every single ear has a hundred grains, and Allah multiplies (increases the reward of) for whom He wills, and Allah is sufficient for His creatures’ needs, All-Knower).” (Qur’an, 2:261)
Mu'aadh bin Jabal (RA) related from the Prophet (SAW) “Sadaqah extinguishes sin as water extinguishes fire.” (Ahmad, Tirmidhi)
Wasalamu alaykum
A Brief Introduction
Bismillahir Rahmanir Rahim
Asalamu alaykum wa rahmatullahi wa barakatuh,
Having seen a variety of blogs written by truly wonderful sisters working on the way of Allah (swt), I have been inspired to start one myself. I often come across moving articles, informative sites and inspirational lectures. As a means of Da'wah, I will insha'allah attempt to share these resources, as well as some of my own writing. I am planning to post a daily hadith and/or verse too insha'allah. If any sisters would like me to email them instead please leave me your email address insha'allah and I can add you to my mailing list.
Please make du'aa that Allah (swt) keeps my intentions pure so that I only seek His Blessed Face. May Allah (swt) grant us success in the Dunya and Akhirah ameen ya rabb.
I love you all for the sake of Allah (swt)
Wasalamu alaykum
Jannah
Asalamu alaykum wa rahmatullahi wa barakatuh,
Having seen a variety of blogs written by truly wonderful sisters working on the way of Allah (swt), I have been inspired to start one myself. I often come across moving articles, informative sites and inspirational lectures. As a means of Da'wah, I will insha'allah attempt to share these resources, as well as some of my own writing. I am planning to post a daily hadith and/or verse too insha'allah. If any sisters would like me to email them instead please leave me your email address insha'allah and I can add you to my mailing list.
Please make du'aa that Allah (swt) keeps my intentions pure so that I only seek His Blessed Face. May Allah (swt) grant us success in the Dunya and Akhirah ameen ya rabb.
I love you all for the sake of Allah (swt)
Wasalamu alaykum
Jannah
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