Asalamu alaykum,
When I first listened to this lecture, it reached the core of my heart..subhanallah.
Wasalamu alaykum
Thursday, 30 April 2009
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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