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Everyone seems to be in the mindset of setting 'ibaadah goals. I think sometimes we become a bit unrealistic in the goals we set ourselves for Ramadan. A last trick of Shaytaan before he's locked away perhaps? "Go on", he whispers. "You know you can read the whole Quran 3 times!" (despite the fact that you have 4 children to tend for and a baby who wakes up three times a night!)

"You can't pray Qiyaam once a week! What kind of a Muslim are you?" he convinces you. "Qiyaam every day is the only way!" (even though you're pregnant and exhausted from all the fatigue and morning sickness"

So, what am I getting at here? We need to be realistic. Isn't Ramadan all about setting habits that we can follow through in the next year? What is the point of setting unrealistic goals if all we do is do all of that ibadaah only to do nothing once Ramadan is finished until next Ramadan...of course! How sad.

I think we all need to really be honest about our situations and set realistic goals according to our personal circumstances. Don't compare yourself to others dear sisters. It isn't about others. Its about YOU and your LORD. Whilst one sister can read one juz every day, another may find that very difficult. REMEMBER its about our intention behind good deeds that counts and not really the deed itself.

What we should be thinking about is what we can implement this month that we can inshaAllah definitely continue doing on Eid day and thereafter. Its about establishing good habits isn't it? Yes, we must exert ourselves this month but remember the life of a believer is not just in Ramadan.

I remember listening to a talk once where the speaker noted that if after Ramadan there hasn't been any differences in our ibaadah, character and habits then really our Ramadan has not been a successful one. However, if after Ramadan we have changed then it is a sign that Allah (Swt) accepted our fasting and worship.

So, sisters what good habits are you going to work on this month that you can continue thereafter? And in the same way, what bad habits are you going to try and eradicate? Don't let Shaytaan win in his attempt to try and fool you into becoming this amazing ‘aabid (worshipper) in Ramadan. Be realistic and then go for it!

May Allah grant us the tawfeeq to really establish good habits this month and get rid of the bad ones that are preventing us from nearing Him. Ameen.

 

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Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allah, such that He says: "The fast (Sawm) is for Me and I will reward it." [Sahîh al-Bukhârî and Muslim] This connection is enough to show the high status of fasting. Similarly, the Ka`bah is highly dignified due to its close connection to Him, as occurs in His statement: "And sanctify My House." [Sûrah al-Hajj:26] 

Indeed, the fast is only virtuous due to two significant concepts:

The first: It is a secret and hidden action thus, no one from the creation is able to see it. Therefore riyâ' (showing off) cannot enter into it.

The second: It is a means of subjugating the enemies of Allah. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Adam) is that of desires. And eating and drinking strengthens the desires.

There are many reports that indicate the merits of fasting, and they are all well known.

The recommended acts of fasting

The pre-dawn meal (suhûr) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates.

Generosity in giving is also recommended during Ramadân, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allah (sallallahu `alayhi wa sallam).

It is also recommended to study the Qur'ân and perform Itikâf during Ramadân, especially in the last ten days, as well as increasing upon the exertion (towards doing good deeds) in it.

In the two Sahîhs, Aishah said:  "When the (last) ten days (of Ramadân) would come, the Prophet would tighten his waist-wrapper (izâr), spend the night in worship, and wake his family up (for prayer)." [Sahîh al-Bukhârî and Muslim]

The scholars have mentioned two views concerning the meaning of "tighten his waist-wrapper (izâr)":

The first: It means the turning away from women.

The second: It is an expression denoting his (sallallahu `alayhi wa sallam) eagerness and diligence in doing good deeds.

They also say that the reason for his (sallallahu `alayhi wa sallam) exertion in the last ten days of Ramadân was due to his (sallallahu `alayhi wa sallam) seeking of the Night of Al-Qadr (Lailatul-Qadr).

There are three levels of fasting:

The general fast, the specific fast, and the more specific fast.

As for the general fast, then it is the refraining of the stomach and the private parts from fulfilling their desires.

The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.

As for the more specific fast, then it is the heart's abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allah, as well as its (the heart's) abstention from all the things that Allah has placed on the same level.

From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts.

In a hadîth reported by Al-Bukhârî: "Whosoever does not abandon false speech and the acting upon it, Allah is not in need of him leaving off his food and drink." [Sahîh al-Bukhârî, Abu Dawûd, at-Tirmidhî and Ibn Mâjah]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of ?dam does not fill a vessel more evil than his stomach.

If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhûr, he does not make good use of himself until the afternoon. This is because excessive eating breeds laziness and lethargy. Therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is intended by the fast, is that one savors the taste of hunger and becomes an abandoner of desires.

Recommended Fasts

As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days occur every year, such as fasting the first six days of the month of Shawâl after Ramadân, fasting the day of `Arafah, the day of `?shûrâ, and the ten days of Dhul-Hijjah and Muharram.

Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of the month, the middle part of it, and the last part of it, then he has done well.

Some fasts occur every week, and they are every Monday and Thursday.

The most virtuous of the recommended fasts is the fast of Dawûd (`alayhis salâm). He would fast one day and break his fast the next day. This achieves the following three objectives:

The soul is given its share on the day the fast is broken. And on the day of fasting, it completes its worship in full.

The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (îmân) is divided into two halves - that of thankfulness and that of patience. [Note: the hadîth with a similar stament is unauthentic, see adh-Dha`îfah: 625]

It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself to that.

As for fasting every day, then it has been reported by Muslim, from the hadîth of Abu Qatâdah, that `Umar (radhiallahu `anhu) asked the Prophet (sallallahu `alayhi wa sallam):  'What is the case if one were to fast every day?' So he (sallallahu `alayhi wa sallam) said: "He did not fast nor did he break his fast - or - he did not fast and he did not break his fast." [Sahîh Muslim]

This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

Characteristics of the most specific fast

Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it.

Ibn Mas`ûd would fast very little and it is reported that he used to say:  

"When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.“

Some of them (the Sahâbah) would weaken in their recitation of the Qur'ân while fasting. Thus, they would exceed in breaking their fast (i.e. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

 

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After searching for bodies of the martyrs in one of the areas of Ash-Shaam, the brothers came across the body of a 16 year old teenage boy who died as a Martyr (Inshaa'Allaah). They found in his pocket a small notebook which he would use to record his sins during the week, (If only we could call them sins)!!!

Monday: I slept without being upon Wudhoo'.

Tuesday: I laughed with a loud voice.

Wednesday: I prayed Qiyaam Al-Layl in a fast manner.

Thursday: When we were playing i scored a goal and i felt proud.

Friday: I didnt repeat 1000 prayers on the Prophet (صلى الله عليه وسلم) and instead only reached 700.

Saturday: One of the army generals gave Salaam to me and beat me to it.

Sunday: I forgot the morning Adhkaar.

And the shocking thing is that he is in the arena of Jihaad, so where are we and our children when it comes to self accountability.

We must learn a lesson from this young Shaheed.

Allaah (ﷻ) says:

{And turn to your lord in repentance and be submissive to Him}.

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أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ۖ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

{Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent.}

(Al-Baqarah [2], Verse 259)

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وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

{And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.} (Al-Baqarah [2]: 186)

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Tawakkul refers to putting your trust in Allaah – to believe that He alone can ward off the harms of this world, provide you blessings and sustenance, and to ease your challenges. Tawakkul is also about accepting the results that He decides regardless of how they may turn out to be.

To understand the concept of Tawakkul, consider how tense and worried you get at times about the challenges of this worldly life. Whether it's you worrying about losing your job or sustenance, or general life problems that you may come to face, Tawakkul is your belief and the attitude that you have about putting your trust in Allaah to take care of all your affairs.

Allaah (swt) says: {...And whoever places his trust in Allaah, Sufficient is He for him, for Allaah will surely accomplish His Purpose: For verily, Allaah has appointed for all things a due proportion.} (Qur'an 65:3)

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The Quran makes it clear that Tawakkul is not an option but rather a requirement. Allaah (may He be Exalted) says: "...and put your trust in Allaah if you are believers indeed. (Surah Al-Ma'idah, 5: 23)

He also says in the Quran: "....And in Allaah let believers put their Trust" [Surah Ibrahim 14:11]

Don't give up on Your Efforts

Tawakkul shouldn't be mistaken with giving up your efforts thinking that somehow your challenges will get resolved. Rather striving and working with the attitude that Allaah will take care of your affairs and will help you in getting through your trials is part of you having the Tawakkul on Allaah.

Some scholars have stated that:

"Tawakkul in reality does not deny actually working and striving for provision, for Allaah Almighty has decreed that we should work and it is from His ways that he gives people when they strive. In fact, Allaah Almighty ordered us to both depend upon Him and to work, to take the necessary steps needed to achieve our goals, and so the act of striving for our sustenance is an act of physical worship while trusting and depending upon Allaah is faith in Him." (Permanent Committee for Research and Verdicts (Fatawa Islamiyah, Vol. 7, Pages 172-174)

Allaah says: "...So seek provision from Allaah and worship Him (alone)." [Al-'Ankaboot 29: 17]

Shaikh Saalih Al-Fawzaan stated about this verse,

"Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you. This is wrong and a true believer doesn't say such things." (Shaikh Saalih Al-Fawzaan Haqeeqat-ut-Tawakkul (pg. 15-25))

This obviously applies to not just seeking provisions but in striving to resolve other matters of our lives – just as long we remember and believe that His will is a prerequisite for our matters to get resolved and to accept what He ultimately decrees.

The scholars have also stated that:

"Other than our efforts that we put in, a Muslim should also combine Tawakkul with other means, whether they are acts of 'Ibadah (worship) like Du'a' (supplication), Salah (Prayer), Sadaqah (voluntary charity) or maintaining the ties of kinship, or other material means which Allaah has predestined." (source : alifta.net Fatwa no. 2798)

Allaah (swt ), also says in the Quran: {[There were] those to whom people said: "The people are gathering against you, so fear them." But it only increased their faith; they said: "For us Allaah is Sufficient and He is the best Disposer of affairs"} (Qur'an 3:173)

Benefits of Tawakkul

One of the major benefits of Tawakkul is that it can relieve us from unnecessary anxiety, worry, and resulting depression from the challenges that we may be facing. By believing that all our affairs are in Allaah's hands and we can do only what is in our control, we leave the results to Allaah and accept His decree whatever it may be. Ibn Rajab Al-Hanbali said:

"The fruit of tawakkul is the acceptance of Allaah's decree. Whoever leaves his affairs to Allaah and then is accepting of what he is given has truly relied on Allaah. Al-Hassan and others among the Salaf defined Tawakkul as Ridhaa' (acceptance)." (Jami' Al-'Uloom wa Al-Hikam : A Commentary on 50 Major Hadith)

Let's strive to understand the concept of Tawakkul and to make it part of our belief systems. We will notice that things will not only get resolved easier with His help, but Tawakkul will also relieve us from the day to day anxieties and worries associated with the challenges of this life.

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Abû Dharr al-Ghifârî and Mu'âdh b. Jabal (may Allaah be pleased with them) related that the Prophet (peace be upon him) said: "Fear Allah wherever you are. Follow up a bad deed with a good deed and it will blot it out. And deal with people in a good manner." (Sunan At-Tirmidhî)

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As Muslims, we are to completely trust Allah (have "Tawakkul") for all our affairs. We also believe that Allah's will can supersede our plans. However, this does not mean that we should not plan and work based on what Allah has blessed us in knowledge, intelligence, and free will. Common sense, as well as Islamic teachings, tells us that we are to fully employ those God-granted faculties thanking Allah of what he has provided us, without feeling proud and arrogant about those abilities. We see an example of this from the Quran where it tells us that when Prophet Yaqub sent his sons to Egypt, he advised them as a precautionary measure to enter from different gates of the city lest they be mistaken as a clan or a group raising suspicions amongst the inhabitants of the city. So, we see that even as a prophet, Prophet Yaqub took all the precautionary measures that he could to prevent his sons from getting into any trouble. However, later we also learn from Surah Yousuf in the Quran that his precautionary measures were overtaken by the divine decree of Allah.

Most people do not understand how Prophet Jacob (Yaqub) was able to hold the balance between "trust in Allah" and the adoption of precautionary measures. It was because Allah had favored him with real knowledge. That is why he took all those measures which were dictated by common sense, deep thinking and experience.

He admonished his sons for their ill treatment towards their brother (Prophet) Yousuf so that they would not dare repeat it in the case of Benjamin.

He took a solemn pledge from them in the name of AIlah that they would take good care of the safety of their step-brother.

Then he advised them to be on their guard against the dangerous political situation and to enter the capital by different gates so as not to give cause for alarm and suspicion.

In short, as far as it was humanly possible, he took all the precautionary measures to avoid every possible risk.

On the other hand, he always kept in view and expressed his faith that no human precautionary measure could avert the enforcement of Allah's will, and that the real protection was Allah's protection, and that one should rely not on the precautionary measures but on the favor of Allah. Obviously only that person who has the real knowledge can keep such a balance in his words and deeds, who knows what kind of efforts are demanded of his human faculties bestowed by Allah for the solution of worldly problems, and who also realizes that it is Allah alone who has the power to make them a success or a failure.

This is what most people do not understand. Some of them rely merely on their efforts and measures and discard trust in Allah while there are others who rely merely on 'trust in AIlah' and do not adopt any practical measure to solve their problems.

The lesson that we learn from the above is that we, as Muslims, should have complete faith in Allah to help us in our endeavors because without His will and help no results can come to fruition. When we completely put our trust in Allah believing that all success can come only when He intends it to be so, we can earn Allah's pleasure. Allah tells us in the Quran:

"...Certainly, Allah loves those who put their trust (in Him)."

(Surah Aal-e-Imran, Verse 159)

In parallel, we should also use all our God-granted faculties in every endeavor that we choose to pursue. As we know from the popular hadith that one day Prophet Muhammad (peace be upon him) noticed a Bedouin leaving his camel without tying it and he asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (At-Tirmidhi).

Finally, does the above guarantee that we will get our intended result? As Muslims, we should believe that Allah as the Lord of the worlds has far more knowledge than His creation, and out of His wisdom He may decide to supersede all our plans for reasons that only He knows. We should remind ourselves that believing in Al-Qadr (Allah's divine will and decree) is one of the pillars of Islamic faith.

Allah says in the Quran,

"No calamity befalls on the earth or in your selves but it is inscribed in the Book of Decrees (Al-Lawh Al-Mahfooz) before We bring it into existence. Verily, that is easy for Allah."

(Quran, Surah Al-Hadeed, Verse 22.)

So, before embarking on an effort, remind yourselves of the following:

Put your trust in Allah;
Use your God-granted faculties to put in your best efforts;
Believe in the divine decree (Qada wal-qadr).

 

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Among the greatest cures to nervous and mental disorders, and even other illnesses of the body, is the firmness of the heart and its strength and lack of it being troubled and pertubed by illusions and imaginations brought about by evil thoughts. This is because whenever a person lets imaginations get the better of him, and allows his heart to be pertubed by negative effects like fear of illness, or anger and confusion over some painful situation, or anxiety over something bad happening or over the expected loss of cherished things, whenever he lets that happen, it will surely throw him into the den of grief, sorrow, and physical and mental illnesses, and a nervous breakdown whose terrible effects are well known to all.

Whenever a person relies and depends on Allaah, and does not surrender his heart to illusions, and does not let evil imaginations get the better of him, and puts his trust in Allaah, and has a confidence in His favour, grief and sorrow will vanish from his heart as a result of these actions,and many physical and mental illnesses will leave him, and his heart will experience such joy and tranquility that are beyond expression. How many a hospital is filled with sick people suffering from mental illusions and evil imaginations! How many strong person have these things shattered their hearts, to say nothing of the weak ones! The only one exempted is the one whom Allaah has given well-being, and guided him to struggle with his self in acquiring useful and beneficial means of strengthening the heart and warding off worries from it. Allaah, the Most High said:

“And whoever puts his trust on Allaah, sufficient is Allaah for him.” [Qur'aan, 65: 3]

Meaning that Allaah is sufficient for him in all that worries him concerning his religion and his worldly life.

A person who puts his trust in Allaah has a strong heart that is not affected by illusions, nor pertubed by events and occurrences, because he knows that is having a weak heart, and an act of weakness and fear that has no reality. He also knows that Allaah has guaranteed the one who puts his trust in Him to suffice him completely, so he is confident in Allaah, and he feels assured of the promise of Allaah, as a result of which his worry and anxiety vanish, and his difficulty is replaced by ease, and his sadness by happiness, and his fear by peace and security.

We ask Allaah to give us well-being and exemption from adversities, and to grant us strength of heart and its firmness in having true confidence in Allaah, by which He guarantees those who have it provision of all good, and removal of all harm and evil. Aameen.

Source: Useful Ways Of Leading A Happy Life, Chapter Six: Firmness Of The Heart And Reliance On Allaah, Pages 28-30.

 

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It was narrated that when the verse in which Allaah The Almighty Says (what means): {And warn, [O Muhammad], your closest kindred} [Quran 26: 214] was revealed, the Prophet ascended the mountain of As-Safa and started calling: “O Banu Ka‘b ibn Lu’ayy, save yourselves from Hell! O Banu Murrah ibn Ka‘b, save yourselves from Hell! O Banu ‘Abd Shams, save yourselves from Hell! O Banu ‘Abd Manaaf, save yourselves from Hell! O Banu Haashim, save yourselves from Hell! O Banu ‘Abdul Muttalib, save yourselves from Hell! O Faatimah, save yourself from Hell! I cannot do anything to protect you from the Punishment of Allaah." [Muslim]

It was truly an awe–inspiring warning with which the Prophet started his call. Such a warning strikes the hearts before the ears to awaken them to return to their Lord and Creator and start the journey to bliss and happiness of both worlds. This is realized when the hearts know the role for which humans have been created and therefore they live by Allaah The Almighty, for Allaah The Almighty, and with Allaah The Almighty (i.e. his Remembrance). This is the right way that should be adopted by all those who want to turn to Allaah The Almighty. One's first step on this blessed way should be seeking the provision of fearing the One Who knows the Unseen.

The journey to Allaah The Almighty needs hearts, not bodies. A heart that is still heedless and tied to the shackles of disobedience cannot move towards Allaah The Almighty. How can such a heart move to Allaah The Almighty while it is tied to its desires? How can a heart yearn to enter upon Allaah The Almighty while it is impure with heedlessness?

Therefore, the one who seeks salvation needs high spiritual energy which frees him from the restrictions of these shackles. Thus, the heart is released and moves freely to Allaah The Almighty with a high morale and vigor. The best motive for this energy is the fear of Allaah, the Great and the Noble. This is the belief adopted by Ibraaheem Ash-Shaybaani as he said,

"When the fear of Allaah inhabits the heart, it burns the sources of desires and expels ambition in this worldly life." [Shu‘ab Al-Eemaan by Al-Bayhaqi]

This is the principle inherited from the best human being, the Prophet as he directed us to this saying: "The one who fears (the attack of enemies) sets out in the first part of the night, and the one sets out early will surely reach his destination. Lo, the commodity of Allaah is precious. Verily, the commodity of Allaah is Paradise." [Al-Albaani: Saheeh]

Do you want salvation?

Dear Muslim, do you want salvation? Do you want to be secure on the Day of Resurrection when people will be afraid? Do you want to win Paradise when the losers will fail to achieve it? You have to fear Allaah, the Ever-Living, the Sustainer of existence. Here is Allaah The Almighty who gives you glad tidings and warns you at the same time. In a Hadeeth Qudsi (sacred narration), the Prophet narrated that Allaah The Almighty Says: "By my might, I shall not combine in my slave two fears and two securities, for, if he fears me in this world, I shall make him secure on the Day of Resurrection; and if he feels secure about me (does not fear me) in this world, I shall terrify him on the Day of Resurrection." [Al-Albaani: Saheeh]

Then comes this Prophetic promise for all those who fear Allaah The Almighty, as the Prophet said: "The one who weeps out of fear of Allaah will not enter Hell until the milk returns back into the udder." [Al-Albaani: Saheeh]

While there will be only one garden for the believer in the Hereafter, Allaah The Almighty has prepared for His slaves whose hearts tremble out of fear of Him two gardens. Allaah The Almighty Says (what means): {But for he who has feared the position of his Lord are two gardens.} [Quran 55: 46]

Rejoice, O you who fear Allaah and have faith. Listen to Mujaahid describing the slave who fears Allaah The Almighty by saying,

"He is the man who decides to commit a sin and then remembers his questioning before Allaah The Almighty and he, thus, abandons it. For him there will be two gardens." [Tafseer At-Tabari]

The bird's wings:

Dear Muslim, if you want to live under the shelter of your Lord in this world and hope to reside beside Him in the Hereafter, you have to move to Allaah as quickly as possible. You have to do so not slowly, as if walking, but as swiftly as birds and fly in the heavens of faith. The stronger your wings are, the more wishes you will fulfill. But, do you know where you can find your wings?

Ibn Al-Qayyim said,

“The heart, on its journey to Allaah, is like a bird: love is its head, and fear and hope are its wings. When the head and wings are sound, the bird flies gracefully. If the head is cut, the bird dies. If the bird loses one of its wings, it then becomes a target for every hunter or predator.” [Madaarij As-Saalikeen by Ibn Al-Qayyim]

You cannot fly without wings! You cannot move to your Lord without a heart in which the valleys of fear and hope flow!

These are important signs in the way to Allah (az) which Ibn Al-Qayyim directs us. They signify that a heart which moves towards Allaah The Almighty must have a strategy including two matters: fear and hope.

The hair turns white:

Reflecting on the biographies of the Prophets and the Messengers of Allaah, may Allaah exalt their mention, you find that they greatly feared Allaah The Almighty. The master of those who fear the Lord of the Worlds, the Prophet (peace be upon him), figures at the top of this list. It is enough for you to listen to his words when he expressed his fear of His Lord: "I see what you do not see and hear what you do not hear. The heaven makes a noise like groaning, and it has the right to do so, for there is no space in it with the width of four fingers, but there is an angel placing his forehead in prostration to Allaah. By Allaah, if you knew what I know, you would laugh little and weep much, you would not enjoy your women and you would go out into the roads praying to Allaah." (Sunan al-Tirmidhi, no. 2312)

It was narrated on the authority of Ibn ‘Abbaas that Abu Bakr said, "‘O Messenger of Allaah, you have developed white hair!’ He replied: ‘The Surahs Hood, Al-Waaqi‘ah, Al-Mursalaat, An-Naba’ and At-Takweer turned my hair white.’" [Al-Albaani: Saheeh]

Indeeed, the fear of Allaah Almighty turned our dear Prophet's hair white!

The inheritors of fear (of Allaah):

The Companions of the Prophet (peace be upon him) , inherited this fear of Allaah from him. Describing this Imaam Ibn Al-Qayyim said,

"Reflecting on the life of the Companions one finds that they worked hard and were very fearful of Allaah The Almighty. On the contrary, we do little but do not have fear of Allaah The Almighty. Here is the example of As-Siddeeq saying,

"I wish I were a hair in a believer's side."

It was also narrated that he used to catch his tongue and say,

"This was the reason behind my destruction!"

He used to frequently weep and say,

"Weep, and if you cannot weep, then feign weeping." [Ad-Daa’ wad-Dawaa’ by Ibn Al-Qayyim]

It was narrated that Tameem Ad-Daari one night recited Surah Al-Jaathiyah and when he reached the verse in which Allaah The Almighty Says (what means): {Or do those who commit evils think We will make them like those who have believed and done righteous deeds - [make them] equal in their life and their death? Evil is that which they judge.} [Quran 45: 21] He kept on repeating it and crying until morning." [Sifat As-Safwah by Ibn Al-Jawzi]

The righteous follow the same way:

Faatimah bint ‘Abdul-Malik, wife of ‘Umar ibn ‘Abdul-‘Azeez said to Mugheerah ibn Al-Hakam,

"There might be among people those who pray and fast more than ‘Umar. But I have never seen anyone who fears his Lord more than ‘Umar does. He used to perform the ‘Ishaa’ (night) Prayer and then sit in his place of prayer, and supplicate and weep until he fell asleep. Then he would wake and make supplication and weep until he would fall asleep. He used to continue in this way until morning." [Siyar A‘laam An-Nubalaa’ by Ath-Thahabi]

Once ‘Umar wept and then Faatimah wept and then all the inhabitants of the house wept. However, none of them knew why the others were weeping. When they stopped weeping, Faatimah said, "O Commander of the Believers, I (would) ransom you with my father and mother, why did you weep?" He replied,

"I remembered when people will be divided into two sections before Allaah, a section in Paradise and another in Hell."

Al-Marwazi said, "When Abu ‘Abdullaah, meaning Ahmad ibn Hanbal, remembered death, he was overcome by tears. He used to say,

'Fear of Allaah prevents me from eating and drinking. Whenever I remember death, all worldly matters become worthless in my sight. It is just an inferior food and inferior clothes (compared to those of Paradise). They are just a few days. Nothing is safer than poverty. If I could, I would set out (from this town), so that no one knows me or praises me.’" [Siyar A‘laam An-Nubalaa’ by Ath-Thahabi]

Fear that we seek:

Here we must learn an important lesson: fear should not be an end in itself, but a means towards an end. When that end -- the ultimate pleasure of Allaah The Almighty -- is attained, there is no need for fear. There is no fear upon the people of Paradise, nor do they grieve. Fear is associated with actions, while love is connected with the creation and their attributes. The true and praiseworthy fear is that which stops a person from the prohibitions of Allaah. However, when fear exceeds this boundary, it may bring hopelessness and despair. Abu ‘Uthmaan said, 'Sincerity of fear is avoidance of sins, open and secret. I also heard Shaykh-ul Islam Ibn Taymiyyah say,

'The praiseworthy fear is that which prevented you from the prohibitions of Allaah.'" [Madaarij As-Saalikeen by Ibn Al-Qayyim]

The embarrassing question:

Now that you know some incidents about our Prophet (peace be upon him) , his noble Companions as well as the righteous predecessors, you have to question yourself:

• Why were they afraid while we are not?
• Why did they greatly fear Allaah in this manner although they acted sincerely?
• Why do we not fear Allaah in the same way even though we act with negligence to a large extent?

Now, here's the answer to these question. There were reasons for this fear, which did not go away from from the hearts and minds of these great people. Such reasons led them to this high level of fearing Allaah The Almighty. When we neglected these reasons, our hearts hardened and became heedless of what was intended for us when we were created.

One of the most important reasons is the hearts' negligence of the events and scenes of the Hereafter; both the scenes of bliss as well as those of misery. It was narrated that Hanthalah said,

"The Messenger of Allaah used to tell us about Paradise and Hell and it was as if we could see them with our very eyes."

In doing so, the heart is alerted to what is intended for it and consequently it becomes full of the fear of Allaah Almighty Who resurrects the dead and to Whom belong all matters.

You can start by listening to some talks about the Hereafter or by reading a book on the Hereafter.

Another important practical way for you develop the fear of Allaah Almighty is to frequently remember the following Hadeeth (narration): "By My might, I shall not combine in My slave two fears and two securities, for, if he fears Me in this world, I shall make him secure on the Day of Resurrection; and if he feels secure about Me (does not fear Me) in this world, I shall terrify him on the Day of Resurrection." (Sahih al-Jami)

Whenever yourself whispers to you to do an act of disobedience or to neglect an act of obedience, you should remind it of this Hadeeth, which tells us that security and safety in the Hereafter will only be for those who fear the position of Allaah in this worldly life. You should remind yourself about this Hadeeth, perhaps the heart may soften and the self may become more humble and submissive.

The conclusion is by Al-Ishbeeli:

Al-Ishbeeli said:

"You may consider performing two Rak‘ahs (units of prayer) at night in which you recite one or two Hizbs (portions) of the Quran which you may find long. Or you may walk a mile in order to fulfill a Muslim's need. Regardless, you will face this long day and severe hardship. Such a day will be short only for those who exert their utmost to please Allaah The Almighty and easy only for those who experienced hardships for the sake of Allaah.

Perhaps when you perform these two Rak‘ahs one night, you will not be able to do so the next. Perhaps when you fulfill a Muslim's need once, you may flee from doing this another time and become annoyed and bored. However, you may walk one, two or more miles than this for insignificant matters. Nevertheless, if you reflect on your affairs and think about what is required from you, this will make many difficult matters easy for you and many distant things near to you. So, you should work on short days and during a short life for long days and a long life."

 

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He governs the affairs of the various kingdoms and He commands and forbids, creates, sustains, gives death, gives life, gives power, strips power (to and from whom He wills) and alternates the night and day. He gives varying fortunes to people and alternates governments (and states), destroying some and bringing some into existence. His Command and Power are dominant in the heavens and their zones, the earth and all that which is on and in it, in the seas and in the air. His Knowledge has encompassed everything and He counted everything. He hears all types of voices and they do not confuse Him. Rather, He hears each voice in its distinct language and need, and no voice will make Him busy from fulfilling the need of another, and no need will ever escape His Perfect Knowledge (and His Power to deliver).

He does not become bored because of the many needs of those who need. His Sight encompasses all that which there is. He sees the movement of a black ant on a barren rock during a dark night. To Him, the Unseen is uncovered end the secret is secret no more, “Whosoever is in the heavens and on Earth begs of Him (its needs from Him). Every day He has a matter to bring Forth (such as giving honor to some, disgrace to some, life to (some, death to some, etc.).” [55:29]

He forgives an evil deed, makes depression vanish and brings reprieve from disasters, relief for whoever needs it, wealth for the poor, guidance for the misguided, light for the lost, help for he who is desperate, fullness for the hungry, cover for the barely clothed, cure for the ill and ease for he who suffers. He accepts he who repents, gives reward for he who does good, gives aid for he who was dealt with injustice, destroys an arrogant person, covers mistakes, gives safety after fear and elevates some people and humiliates others. If those who inhabit His heavens and His earth and all those whom He created, whether mankind or the Jinns, had hearts similar to the most pious heart, His Kingdom will not increase. If all His creation, whether mankind or the Jinns, had hearts similar to the heart of the most wicked heart, this will not decrease from His Kingdom. Also, if all those who inhabit His heavens and His earth, all mankind and all the Jinns, the dead and the living, stand up on one strip of land and each asks Him for his need, and He then fulfils their needs, this will not decrease from what He has even a bit.

He is the First, nothing is before Him, the Last, nothing is after Him, the Most High, nothing is above Him, and the Most Near, nothing is nearer than Him. He, Exalted and Ever High as He is, is the Best Whom one can and should remember, the only One Who deserves to be worshiped and thanked, the Kindest of all those who own and the Most generous of all those who are asked to give. He is the King Who has no partner, the One Who has no competitor, the Samad (Self-Sufficient) Who has no offspring, and the Ever High, none like unto Him. Everything perishes save His Face and every kingship is bound to perish except His. He will only be obeyed by His Leave, and His Knowledge uncovers all disobedience to Him. When He is obeyed, He thanks for it, and when He is disobeyed, He grants forgiveness (for those who truly repent to Him). Every punishment from Him is just and every bounty is a grace. He is the Closest Witness and the Nearest One with His Perfect Care. He controls the forelocks of everything and has the full records of all deeds and the books of all ages. The hearts are unmasked to Him and the secret is unveiled. His giving and punishing is merely a Command, “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be, and it is!’” [36:82].

 

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YA ALLAH!

 

When Adam ate the forbidden fruit, he cried, “Ya Allah!”

So Allah forgave him and erased his sin.

When Abraham was thrown into the fire, he cried, “Ya Allah!”

So Allah saved him and made the fire cool.

When ordered to sacrifice his son, he cried, “Ya Allah!”

So Allah replaced his son with a mountain goat.

When Hagar had nothing to feed her baby, she cried, “Ya Allah!”

So Allah burst forth for her the Spring of Zamzam.

 

When Joseph was thrown into the well, he cried “Ya Allah!”

So Allah reassured him of His Help and Victory.

When Jacob became blind at the grief of his missing son, he cried, “Ya Allah!”

So Allah restored his sight and returned to him his son.

When Moses fled his land in fear, he cried, “Ya Allah!”

So Allah gave him safety in the farmer’s house.

When Pharaoh’s army closed in on them, he cried, “Ya Allah!”

So Allah parted the sea for them and drowned their enemy.

 

When Job was stricken with distress, he cried, “Ya Allah!”

So Allah restored for him his health and wealth.

When Jonah lay at the bottom of the sea, he cried, “Ya Allah!”

So Allah ordered the whale to bring him to shore.

When David met Goliath, he cried, “Ya Allah!”

So Allah gave him victory and Goliath was slain.

When they tried to crucify Jesus, he cried, “Ya Allah!”

So Allah raised him up and saved him from crucifixion.

 

When Muhammad’s followers were tortured, he cried, “Ya Allah!”

So Allah opened for them the way to Madinah.

When he was nearly captured in the cave, he cried, “Ya Allah!”

So Allah’s spider spun a web and concealed him.

When his army was outnumbered at Badr, he cried, “Ya Allah!”

So Allah sent down angels to rout his foe.

When his Companions were massacred at Mauna, he cried, “Ya Allah!”

So Allah avenged their deaths and destroyed the oppressors.

 

When a ship is tossed by a storm, they cry, “Ya Allah!”

So Allah brings them safely to land.

When trapped in a dark hole, they cry, “Ya Allah!”

So Allah enlightens them with an opening.

When the rope becomes too tight, they cry, “Ya Allah!”

So Allah breaks it and brings them relief.

When they plead for Allah’s Help and cry, “Ya Allah!”

So Allah responds, “Indeed My Help is Near!”

 

When matters are beyond you, cry, “YA ALLAH!”

And He will aid you and assist you.

When all hope is lost, cry, “YA ALLAH!”

And He will bring you ease after hardship.

When you have nothing left, cry, “YA ALLAH!”

And He will provide for you from where you could never imagine.

When you have no one else to turn to, cry, “YA ALLAH!”

And you will find Him in front of you,

Hearing and Responding.

“YA ALLAH!”

 

By.

The Servant Poor to his Lord.

 

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Abû Dharr al-Ghifârî and Mu`âdh b, Jabal relate that the Prophet (peace be upon him) said: “Fear Allah wherever you are. Follow up a bad deed with a good deed and it will blot it out. And deal with people in a good manner.” [ Sunan al-Tirmidhî ]

The Importance of This Hadith:

Ibn Rajab says:

“This is powerful advice, bringing together the rights of Allah and the rights of His servants.”

The Fear of Allah 

The Arabic word for the “fear of Allah” is taqwâ . It comes from the root word meaning “to protect from something, to prevent”. Indeed, a person exhibits the fear of Allah by seeking to prevent Allah's punishment by carrying out what Allah has commanded of him and abstaining from what Allah has prohibited him.

Allah had called upon all people in every era to fear Him. Allah says: “And We had enjoined upon those who were given the Scripture before – as well as yourselves – to fear Allah.” [Sûrah al-Nisâ' : 131] It is Allah's right over His servants that they fear Him as He ought to be feared. Allah says: “O you who believe! Fear Allah as He ought to be feared and do not die except as believers.” [Sûrah Âl-'Imrân : 102]

Ibn Mas`ûd explained what it means to fear Allah as He ought to be feared by saying:

“It means that He is to be obeyed not disobeyed, remembered not forgotten, and shown gratitude not ingratitude.”

The fear of Allah is the path to forgiveness, salvation, and the attainment of Allah's mercy. Allah says:

“Indeed, Allah is with those who fear Him and those who do good.” [ Sûrah al-Nahl : 128]

“And My mercy encompasses all things, and I shall decree it for those who fear Me.” [ Sûrah al-A`râf : 156]

“He is worthy of being feared and worthy of granting forgiveness.” [ Sûrah al-Muddaththir : 56]

“And whoever fears Allah – He will pardon him his sins and grant him a great reward.” [ Sûrah al-Talâq : 5]

“Indeed, those who fear Allah will be among gardens and rivers, in a seat of truth near an All-Powerful Sovereign.” [ Sûrah al-Qamar : 54-55]

Allah promises those who fear Him that He will provide for their needs and grant them a way out of their worldly difficulties. Allah says: “And whoever fears Allah, He will make for him a way out, and provide for him from whence he could never imagine.” [ Sûrah al-Talâq : 2-3]

This is Allah's promise. We should draw strength from it when we are tried in life with difficulties that tempt us to resort to what Allah has forbidden.

The Relationship Between Knowledge and The Fear of Allah

Allah says: “It is only those who have knowledge among Allah's servants who fear Him.” [ Sûrah Fâtir : 28]

There are two ways in which knowledge and the fear of Allah are related. The first is that true fear of Allah comes about as the result of having proper knowledge of Allah and His perfect attributes.

Ibn `Abbâs said about this verse:

“They are those who know that Allah is capable of all things.”

He also said:

“The verse means: The only people who fear me are those who know my power, my might, and my dominion.”

Ibn Kathîr says in his commentary of this verse:

“The only people who fear Allah in the true sense are those who are knowledgeable about Allah. This is because the more knowledge a person has about the Almighty, the All-Powerful and All-Knowing, who possesses the attributes of perfection and the best of names – the more perfect and complete this knowledge is – the greater and more total his fear of Allah will be.” [ Tafsîr Ibn Kathîr ]

The second way that the fear of Allah and knowledge are related stems from the fact that the fear of Allah is to seek to prevent Allah's punishment by carrying out Allah's commands and abstaining from His prohibitions. Consequently, a Muslim needs to have knowledge of these matters in order to fear Allah properly. An ignorant Muslim may have a sense of fear, but he will not be able to fully carry out what that fear requires of him.

Ibn `Abbâs said:

“To have knowledge of the Most Merciful is to be someone who associates nothing as a partner with Him, who deems lawful what He has made lawful, who prohibits what He has prohibited, who preserves what He has enjoined upon him, and who has certainty that he shall meet Him and that his actions will be accounted for.”

Follow Up a Bad Deed With a Good Deed

The Prophet (peace be upon him) tells us that the performing a good deed wipes away the sin incurred from perpetrating an evil one. Scholars have disagreed whether the “good deed” being referred to here refers specifically to the context of repentance or whether it is general for all good works.

The strongest view is that all good deeds can wipe away evil deeds. Allah says: “And establish prayer at the two ends of the day and at the approach of the night. Indeed, good works do away with evil deeds. That is a reminder for those who take heed.” [ Sûrah Hûd : 114]

A man once came to the Prophet (peace be upon him) and informed him that he had contact with a woman like a husband has with his wife, except that he did not go so far as to fornicate with her. This man had just prayed the Fajr prayer. The Prophet (peace be upon him) said: “Have you prayed with us the Fajr prayer?” When he replied that he had, the Prophet (peace be upon him) recited: “Indeed, good works do away with evil deeds.” [ Sahîh al-Bukhârî (526) and Sahîh Muslim (2763)]

However, a believer should always repent for his sins. Allah says: “And those, who when they commit an indecency or wrong themselves, remember Allah and seek forgiveness for their sins – and who forgives sins except Allah – and then do not knowingly persist in what they have done, for them is forgiveness from their Lord and gardens beneath which rivers flow, wherein they shall abide forever. How great is the reward for those who work righteousness.” [Sûrah Âl `Imrân : 135]

A believer should follow up his sincere repentance with the performance of good works. This is what Allah wants from us. He says: “Indeed, I am Most Forgiving to whomever repents, believes, and works righteous deeds and then continues upon guidance.” [ Sûrah TâHâ : 82]

Allah also tells us: “Except for those who repent, believe, and work righteous deeds. For those, Allah will change their evil deeds into good deeds, and Allah is Most Forgiving, Most Merciful.” [ Sûrah al-Furqân : 70] This is especially true for major sins. A Muslim must never leave a major sin to go without repentance, for Allah's promise of forgiveness is for those who turn to Him in sincere repentance. The Prophet (peace be upon him) said: “A servant, if he acknowledges his sin and then repents, Allah will forgive him.” [ Sahîh al-Bukhârî (4141) and Sahîh Muslim (2770)]

And Deal With People in a Good Manner

Allah tells us repeatedly in the Qur'ân to observe good manners in our dealings with others. He says: “Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from those who are ignorant.” [ Sûrah al-A`râf : 199]

Allah says: “Nor can goodness and evil be equal. Repel (evil) with what is better. Then he between whom and you there had been hatred will become as though he were your dear friend.” [ Sûrah Fussilat : 34]

The Prophet (peace be upon him) is the perfect example of what it means to possess good manners. Allah says, describing him: “Indeed you are of a great moral character.” [ Sûrah al-Qalam : 4]

The Prophet (peace be upon him) emphasized how good manners are of paramount importance in Islam when he said: “I was sent only to perfect good manners.” [ Musnad Ahmad (8952)] 

Indeed, he tells us that good manners are part of faith. He said: “The believers with the most complete faith are those who have the best manners.” [ Sunan al-Tirmidhî (1162) and Sunan Abî Dâwûd (4682)]

Among the good manners that we should cultivate is to be sensible in our dealings with others and not to react hastily when they do that which displeases us. The Prophet (peace be upon him) said to Ashajj `Abd Qays: “You possess within yourself two qualities that Allah loves: discernment and forbearance.” [ Sahîh Muslim (17)]

 

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

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

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

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

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

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

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

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

One of her quotations was:

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

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

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

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

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

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

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

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

"And what is that?" i enquired.

She explained,

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

She then cried and said,

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

observed Martin Luther King.

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

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

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

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

Tawakkul

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

And never does Allah fail His Promise.

 

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

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

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

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

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

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

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

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

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

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

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

What if, We failed to send this message on?

May Allah continue to guide and protects us.Aaameen

 

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

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

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

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

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

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

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

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

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

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

 

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He is who He is.

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

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

He is my Lord.

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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The Signs of Fear

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

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

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

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

The Reasons For Fearing Allah

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

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

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

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

The Fruits of Fear:

Ghazali (rahmatullahi `alayhi) says:

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

Poems:

Abdullah ibn Mubarak (rahimahullah) said about fear:

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

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

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

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

 

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

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

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

Abu 'All Rowzbari has said,

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

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

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

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

 

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

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

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

Weeping of the Prophet, sallallahu `alayhi wa sallam

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

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

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

Weeping of Abu Bakr, radhiallahu `anhu

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

Our Weeping

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

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

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

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

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

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

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

 

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The Prophet (sallallaahu 'alayhi wa sallam) said,

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

[Al-Bukhari and Muslim].

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

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

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

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

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

And also:

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

And also:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A righteous man once said in a poem:

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

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

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

Abdullah ibn al-Mubarak recited:

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

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

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

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

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

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

And He, the Exalted, has also said,

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

Those who desire are three types:

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

So the lover is the one who desires Allah.

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

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

The Person Whose Desire is for Allah Alone

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

O Allaah, make us among those whom You love.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

O Allaah, make us among those whom You love.

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

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

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

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

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

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

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

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

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

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

We ask Allaah to help us to please Him.

 

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Category: To Deeply Love Allaah With All Your Heart

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Sufyaan al-Thawri said,

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

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

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

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

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

It is also part of a person’s smartness:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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Category: To Deeply Love Allaah With All Your Heart

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

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

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

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

1. The statements of Allah the Almighty such as:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

_____________

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

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Category: To Deeply Love Allaah With All Your Heart

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

___________

[1] Saheeh al Bukhari

 

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Category: Remembrance (Dhikr)

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

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

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

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

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

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

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

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

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

 

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Category: Remembrance (Dhikr)

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

Allah Almighty tells us in the Quran:

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا

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

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

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

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

Allah tells us in the Quran: 

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

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

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

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

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

Reciting & Reading Qur'aan is Dhikr

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

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

ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ

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

And in verse 49:

هَٰذَا ذِكْرٌ

 "This (the Qur'aan) is a Dhikr ".

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

Dhikr All Day, Everyday

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

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

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

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

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

- all this is Dhikr.

 Our Prophet (peace be upon him) also said:

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

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

سبحان الله وبحمده، سبحان الله العظيم‏

SubhaanAllaahi wa bihamdihi. Subhaan Allaahil adheem.

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

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

 فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

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

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

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

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

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

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

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

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

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

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

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

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

Isa ibn Maryam used to say,

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

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

فَإِنَّمَا النَّاسُ مُبْتَلًى وَمُعَافًى فَارْحَمُوا أَهْلَ الْبَلاَءِ وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ

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

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

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

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

وَاذْكُرُوهُ كَمَا هَدَاكُمْ

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

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

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

 الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

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

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

 وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

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

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

 

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

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

The baker answered,

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

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

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

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

He then went on to add:

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

 

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

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

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

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

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

 

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

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

And once he said to me,

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

During his imprisonment in the fortress, he would say,

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

or,

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

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

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

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

Once he said to me,

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

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

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

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

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

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

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

Another said:

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

When asked what that was, he replied,

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

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

Another said:

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

And another said,

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

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

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

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

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

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

The prison in which Imaam Ibn Taymiyyah passed away:

 

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

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

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

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

How Is Salaatul-Istikhaarah Performed?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

Significantly, Ibn Al-Qayyim suggests that dhikr encompasses

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

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

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

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

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

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

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

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

The Methods of Dhikr

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

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

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

Sustained Awareness of Allah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

To which the [host] replied,

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

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

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

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

 

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

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

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

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

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

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

Why should we do Dhikr?

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

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

• Best of deeds: 

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

• Easy way to earn reward:

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

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

 

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

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

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

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

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

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

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

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

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

POLISHING THE HEART

Abu Dardaa (radiallaahu 'anhu) said:

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

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

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

And hearts become rusty due to two things:-

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

The polish for these two things is:-

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

CONFUSING TRUTH WITH FALSEHOOD

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

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

QUALITIES OF A GUIDE

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

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

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

(ii) exceeding the limits of something;

(iii) being destroyed; and

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

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

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

_______________

FOOTNOTES

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

 

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Category: Salaah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes:

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

[2] Ibid (1/125)

[3] Al-Sunan al-Kubrā (6/155)

[4] Al-Bukhāri (115)

[5] Fatḥ al-Bāri (1/211)

[6] Abū Dāwūd (1196)

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

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

[9] Muslim (2948)