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In the dark of the night, Abu Lu’lu’ Al-Majoosi hid in the shadows in preparation for the Fajr Salah, during which he would execute his satanic mission to murder the Ameer (Leader) of the believers – Umar ibn Al-Khattab (radi Allahu anhu). 

Umar used to lead the Fajr Salah with a long surah, giving members of the community time to join the congregation. On this day, as he recited, Abu Lu’lu’ advanced from a dim pillar, a poisoned dagger hidden in his sleeve. He jumped in front of Umar (radi Allahu anhu) and tore open his stomach with the dagger. He then attempted an escape through the congregation, slashing left and right, murdering in his path many others. One companion threw a cloth over him and – realizing that he was caught – Abu Lu’lu’ killed himself.

Abdurrahman bin Awf completed leading the Fajr Salah, which Umar (radi Allahu anhu) had started. Umar completed the salah as part of the congregation and passed away later in his bed, radi Allahu anhu.

The importance of prayer in Islam cannot be understated. It is the first pillar of Islam mentioned by the Prophet (sal Allaahu alayhi wa sallam) after the testimony of faith, by which one becomes a Muslim.

Salah was made obligatory upon all the Prophets and for all people. Allah declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said:
{And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance.} (Taha 20/13-14). 

Similarly, the prayers were made obligatory upon Prophet Muhammad (sal Allaahu alayhi wa sallam) during his ascension to heaven. Furthermore, when Allah praises the believers, like at the beginning of Surah Al-Muminoon, one of the first attributes He mentions in relation to them is their adherence to prayer: {Successful are the believers. Those that offer their salah with all earnestness and full obedience.} (Al-Mu’minoon 23/1-2). 

The importance of prayer is further demonstrated in many other statements of the Prophet (sal Allaahu alayhi wa sallam). For example, the Prophet (sal Allaahu alayhi wa sallam) said: “The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." (Al-Tabarani). 

In reality, when the prayer is performed properly – with true remembrance of Allah and turning to Him for forgiveness – it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah mentions this aspect of the prayer in the Qur'an: {Verily, the prayer keeps one from the great sins and evil deeds.} (Al-Ankaboot 29/45). 

However amongst those who perform salah we find some lazy actions that need to be brought back into focus. For example:

• Some do not concentrate on what they are saying.

• Some rush through prayer.

• Some let their gaze wander during salah.

• Some constantly forget the number of rak'aat (units) performed.

• The dunya (worldy life) hugs the hearts of some during salah and clouds their minds.

• Some members of the congregation begin prostrating even before the imam says, “Allahu Akbar.”

Compare this to the prayer of those that came before us: people used to think that Ar-Rabee' bin Khaitham, due to his constant lowering of his gaze and lowering of his head during salah, was blind. He used to live behind the house of Abdullah ibn Mas'ood for twenty years and when his servant girl used to see him she would say,

"Your blind friend is coming,"

and Abdullah used to laugh at her comment.

In Bukhari and Muslim, Abu Hurayrah (radi Allahu anhu) tells us that a man entered the Masjid, wherein the Messenger of Allah (sal Allaahu alayhi wa sallam) was sitting. He prayed two rak'aat (units) and then came to the Prophet (sal Allaahu alayhi wa sallam) and said salaam (greetings). The Prophet (sal Allaahu alayhi wa sallam) answered his salaam and then said, “Go back and pray for you have not prayed.” So the man went back, prayed (two rak'aat) like he did the first time and then came back and repeated the salaam. The Prophet (sal Allaahu alayhi wa sallam) answered the salaam and then said, “Go back and pray for you have not prayed.” So the man went back, prayed (two rak'aat) like he did the first time and then came back and repeated the salaam. The Prophet (sal Allaahu alayhi wa sallam) answered his salaam once again and once again said, “Go back and pray for you have not prayed.” He said this three times until, after this third time the man said, “By He who sent you with the truth O Messenger of Allah, I do not know any better than this. Teach me.” The Prophet (sal Allaahu alayhi wa sallam) then said:

“If you stand up for salah say ‘Allahu Akbar.’ Then read what comes easy to you from the Qur'an. Then, bow until you are comfortable in your rukoo’ (bowing). Then, stand up until you are standing up straight. Then, prostrate until you are comfortable in your sujood (prostrating). Then, sit until you are comfortable in your juloos (sitting). Then, prostrate until you are comfortable in your sujood. And do this in your entire salah.”

So let us go back and repeat our salah.

Why do we come to the masjid; why do we perform salah? We do so in application of the command of our Creator (subhaanahu wa ta’aala). Why should we then lose the blessing and reward because of a wandering heart and an itchy hand? Concentration is the soul of our salah. Concentration is the fruit of our eemaan (faith). Yet, in spite of knowing this, people do not strive to perfect their salah and hence only a small portion of it is written for them. The Prophet (sal Allaahu alayhi wa sallam) said:

“Verily, a man will leave from (his Salaah) and only a tenth of his Salaah is written for him, a ninth, an eighth, a seventh, a sixth, a fifth, a forth, a third, half.” (Abu Dawood and Tirmidhi).

Uthman ibn Abi Dahshah said,

“I have never prayed a salah after which I have not asked Allah (subhaanahu wa ta’aala) to forgive me for my shortcomings in that salah.”

Someone who short-changes his Salaah is a thief. The Prophet (sal Allaahu alayhi wa sallam) said in an authentic hadeeth, “The most evil thief is he who steals from his salah.” The Sahaabah (radi Allahu anhum) asked, “O Messenger of Allah, how does he steal from his salah?” He (sal Allaahu alayhi wa sallam) said, “He does not perfect its rukoo’ (bowing) and sujood (prostrating).”

Because of the speed with which some people pray, they appear as if they are birds, pecking up and down. The Prophet (sal Allaahu alayhi wa sallam) forbade that someone should peck (in Salaah) like a crow.

Umar (radi Allahu anhu) once stood on the pulpit and addressed the community with a loud powerful voice saying, “A man may grow old in Islam and never have completed for Allah a single salah!” They said, “How is this?” He said,

“He does not perfect his concentration, nor his humbleness, nor his focus on Allah ('azza wa jall).”

Once, Ma’roof Al-Karkhee (rahimahullah) stood amongst some of his students and one said to the other, “Please lead the Isha Salaah.” The first student accepted but said, “I shall lead the Isha Salaah on the condition that you will lead the Fajr Salah and not me.” Ma’roof Al-Karkhee was shocked at what he said and commented,

“By Allah, if you think that you’ll be alive at Fajr, then by Allah, you have not yet perfected your Salaah.”

Al Qaasim ibn Muhammad rahimahullah said, “I went out one day, and whenever I would go out I would always pass by Aa'ishah (radi Allahu anha) and give her my salaam. That day I went out and when I found Aisha she was praying Salat al-Duha, reciting over and over the verse of Allah: {Aforetime we were afraid with our families (from the Punishment of Allah). But Allah was gracious on us and saved us from the torment of the Fire.} (At-Toor 52/26-27). 

She was crying and invoking Allah (subhaanahu wa ta ‘aala) and repeating the verse. I stood there waiting until I got tired, whilst she remained as I found her. When I saw this I said to myself, ‘Let me go to the market, do what I have to do, and come back.’ So, after I had finished what I needed to do at the market, I returned to Aa'ishah (radi Allahu anha). She was as I left her, repeating the verse, invoking Allah, and crying.”

How do we concentrate in salah? From the Sunnah of the Prophet (sal Allaahu alayhi wa sallam) we are taught the following:

1. Come early for Salaah and prepare yourself to concentrate.

Repeat the Adhaan (Call to Prayer) to yourself with the Mu’adhdhin (caller) and after the adhaan, say the prescribed supplication. Between the adhaan and iqamah make du’a. Do wudhoo' properly, cleansing your mouth, and wear your finest clothes.

2. Aim to get the entire reward of your salah.

Abu Bakr ibn ‘Iyaash said,

“I saw Habeeb ibn Thabit in sujood (prostration). If you saw him you would think he was dead (by how long he held his sujood).”

3. Contemplate the aayaat (verses) and adhkaar (formulas of remembrance) being recited during the prayer.

Think about the meanings of the verses that you are reciting. Isn’t is disheartening that someone may perform Salaah for decades, day after day, and he still does not know what he is saying? The Qur’an was revealed to be pondered over! Allah revealed:

{(This is) a Book (the Qur’an), which We have sent down to you, full of blessings that they may ponder over its verses, and that men of understanding may remember.} (As-Saad 38/29).

4. Pray in congregation. Allah (subhaanahu wa ta’aala) commands:

{And perform salah, give zakah, and bow with those that bow.} (Al-Baqarah 2/43).

5. Never miss your Nafl (supererogatory) Prayers, especially those that the Prophet (sal Allaahu alayhi wa sallam) used to pray constantly, like Witr and the Sunnah of Fajr.

6. Do not rush your Salaah.

Take your time and do not allow your Salaah to become the most invaluable action of your day. Ibn Wahb said,

“I saw Ath-Thowree at the Ka’bah. After Maghrib, he got up to pray and then prostrated. He did not come out of that prostration until the adhaan for Isha’ was given.”

7. Know that Allah responds to your prayer. The Prophet (sal Allaahu alayhi wa sallam) said:

“Allah, the Blessed and Exalted has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.’

[From Surah Fatiha] When the slave says, ‘Praise be to Allah, Lord of the Worlds,’ Allah says, ‘My slave has praised Me.’

When the slave says, ‘The Most Merciful, the Bestower of Mercy,’ Allah says, ‘My slave has extolled me.’

When the slave says, ‘Master of the Day of Judgement,’ Allah says, ‘My slave has glorified me.’

When the slave says, ‘It is You alone we worship and it is You alone we ask for help,’ Allah says, ‘This is between Me and My slave, and My slave shall have what he asked for.’

When the slave says, ‘Guide us to the straight path, the path of those whom You have favoured, not the path of those who receive Your anger, nor of those who go astray,’ Allah says, ‘All these are for My slave, and My slave shall have what he asked for.’" (Muslim).

8. Pray with a barrier (sutrah) in front of you and pray close to it.

Another thing that will help you to have khushoo’ (concentration) is paying attention to the matter of having a sutrah and praying close to it. Having a sutrah will restrict your field of vision, protect you from the Shaytaan, and keep people from passing in front of you, which causes distraction and reduces the reward of the prayer. The Prophet sal Allaahu alayhi wa sallam said:

“When any one of you prays, let him pray facing a sutrah, and let him get close to it.” (Abu Dawood).

9. Seek refuge in Allah from the Shaytaan.

The Prophet (sal Allaahu alayhi wa sallam) taught us how to combat the whispers of Shaytaan. Abu’l-‘Aas radi Allahu anhu reported that he said, “O Messenger of Allaah, the Shaytaan interrupts me when I pray, and I get confused in my recitation.” The Messenger of Allah (sal Allaahu alayhi wa sallam) said,

“That is a shaytaan whose name is Khanzab. If you sense his presence, seek refuge with Allah from him, and spit [dry] towards your left three times.” Abu’l-‘Aas rahi Allahu anhu said, “I did that and Allah took him away from me.” (Muslim).

10. Pray as if you were told that after Salaah you would be going back to Allah.

Abu Bakr Al-Muzanee said,

“If you want your Salaah to benefit you, then say, ‘I shall die after this Salaah!’”

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For many Muslims, fajr prayer can be the most challenging one. In that vein, there are many hadiths that speak to the great reward and blessing entailed in waking up for fajr prayer.

Abu Zuhayr 'Umara ibn Ruwayba said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No one who used to pray before the rising of the sun and before its setting will enter the Fire," meaning Fajr and 'Asr." [Muslim]

Jundub ibn Sufyan reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who prays the Subh prayer is in Allah's keeping. O son of Adam, watch out that Allah does not demand from you anything that is in His keeping." [Muslim]

Conversely, deliberately missing prayers is an enormity, an action that is both punishable by a legal penalty in this world, and divine punishment in the Hereafter.

The Prophet, peace be upon him, said, "The agreement that is between us and them is the prayer: whoever leaves it has disbelieved."

In another hadith, it is narrated on the authority of Abu Zubair that he heard Jabir b. 'Abdullah saying, 'I heard the Messenger of Allah (may peace and blessings be upon him) observing this, "Between man and polytheism and unbelief is the abandonment of salat." [Muslim]

Salat is a pillar of our faith, and there is no such thing as doing too much to ensure that this pillar stands.

Remember that actions are rewarded according to intention. If your alarm clock is not helping, I suggest you use the "buddy system." If you live with family or friends, have someone knock on your door and make sure you're awake. Even if they have to sprinkle some water on your face, have them do that.

If you live alone, then have a reliable friend or family member call you. Set your phone to its loudest ring and place it outside your bedroom, preferably right by the bathroom door. Leave your door open so you can hear it. If you have a cell phone, make sure that your helper calls both phones. Have this person call back as many times as necessary for you to wake up. Also, try to go to bed early, so you can make it to the masjid in the morning.

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "And if they only knew what was in the prayers of 'Isha' and Subh [fajr], they would come to them even if they had to crawl." [Agreed upon]

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The Khushoo’ of true faith is when the heart feels aware and humble before the greatness and glory of Allah, and is filled with awe, fear shyness, so that the heart is utterly humbled before Allah and is broken, as it were, with fear, shyness, love and the recognition of the blessings of Allah and its own sins. So no doubt the Khushoo’ of the heart is followed by the Khushoo’ of the body.

As for the Khushoo’ of hypocrisy, it is something that is put on with a great show, but there is no Khushoo’ in the heart. One of the Sahabah used to say,

“I seek refuge with Allah from the Khushu’ of hypocrisy.”It was said to him, “What is the Khushu’ of hypocrisy?” He said,

“When the body appears to have Khushu’ but there is no Khushoo' in the heart.”

The person who truly feels Khushoo’ before Allah is a person who no longer feels the flames of physical desire; his heart is pure and is filled with the light of the greatness of Allah. His own selfish desires have died because of the fear and awe which have filled his overflowing heart so that his physical faculties have calmed down, his heart has become dignified and feels secure in Allah, the remembrance of Him, and tranquility descends upon him from his Lord. So he becomes humbled (mukhbit) before Allah, and the one who is humble is the one who is assured.

The land that is “mukhbit” is land that is low-lying, in which water settles, so the heart that is “mukhbit” is humble and content, like a low-lying spot of land into which water flows and settles. The sign of this is that a person prostrates to his Lord out of respect and humility, and never raises his head until he meets Him.

The arrogant heart, on the other hand, is one that is content with its arrogance and raises its head up like an elevated portion of land in which water never settles.

This is the Khushu’ of true faith.

Source: Kitab Ar-Rooh, pg. 314.

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The women of the past used to strive to pray qiyaam al-layl with energy and determination. Where are the women of our own age when it comes to such great deeds? ‘Urwah ibn al-Zubayr said:

“I came to ‘Aa’ishah (may Allaah be pleased with her) one day to greet her, and I found her praying and reciting the aayah (interpretation of the meaning), ‘But Allaah has been gracious to us, and has saved us from the torment of the Fire’ [al-Toor 52:27], repeating it and weeping. I waited for her, but I got bored of waiting, so I went to the market for some things I needed, then I came back to ‘Aa’ishah, and she was still praying and reciting this aayah and weeping.”

Anas ibn Maalik (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel said to me, ‘Go back to Hafsah, for she fasts a lot and prays a lot at night (qiyaam al-layl).’” (Reported by al-Haakim, Saheeh al-Jaami’, 4227).

Mu’aadhah al-‘Adawiyyah, one of the righteous Taabi’aat spent her wedding night, along with her husband Silah ibn Ashyam, praying until Fajr. When her husband and son were killed in the land of jihaad, she would spend the whole night in prayer, worshipping and beseeching Allaah, and she would sleep during the day. If she felt sleepy whilst she was praying at night, she would tell herself:

“O soul, there is plenty of sleep ahead of you.”

When Habeebah al-‘Adawiyyah prayed ‘Ishaa’, she would stand on the roof of her house, wearing her chemise and khimaar (i.e., covered in proper Islamic dress), then she would say, “

O my God, the stars have come out, people have gone to sleep, and kings have closed their doors, but Your door is open. Every lover is alone with his lover, but here I am standing before You.”

Then she would start to pray and talk to her Lord until the time of suhoor. When the time of suhoor came, she would say,

“O Allaah, this night is ending, the day is coming, and I wish I knew whether you have accepted this night (of worship) from me, so that I could congratulate myself, or if it has been rejected, so that I might console myself.”

‘Amrah, the wife of Habeeb al-‘Ajami, prayed qiyaam al-layl one night whilst her husband was asleep. When the time for suhoor came, and her husband was still asleep, she woke him up and said to him,

“Get up, my master, for the night has gone, the day has come and ahead of you lies a long road with little provision, and a small group of righteous people who have gone before us.. and we are still here.”

We ask Allaah to help us to remember Him, to thank Him and to worship Him properly.

May Allaah bless our Prophet Muhammad, peace be upon him.

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There are many things that one can do to help oneself pray qiyaam al-layl (the night prayer), among which are the following:

1 – Being sincere towards Allaah, as He has commanded us to be sincere towards Him and none other in our deeds. He tells us (interpretation of the meaning): “And they were commanded not, but that they should worship Allaah, and worship none but Him Alone…”“

The more sincere a person is towards Allaah, the more he will be guided and helped to obey Allaah and draw closer to Him. Ubayy ibn Ka’b (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said:

“The goodness of a deed is related to the goodness of the heart, and the goodness of the heart is related to the goodness of the intention.”

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

"The degree to which a person is helped and aided by Allaah depends on the degree of his intention, drive, aim and hopes. Help from Allaah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.”

Therefore the salaf were very keen to conceal their acts of worship such as qiyaam al-layl. A man asked Tameem ibn Aws al-Daari (may Allaah be pleased with him), ‘How do you pray at night?’ He got very angry and said,

‘By Allaah, one rak’ah that I pray in secret in the small hours of the night is more beloved to me than praying the whole night long and then telling people about it.’

Ayyoob al-Sakhtiyaani used to spend the entire night in prayer, then when dawn approached, he would go back to bed and lie down, and when dawn came, he would raise his voice as if he had just woken up.

2 – The person who wants to pray qiyaam al-layl should realize that Allaah is calling him to qiyaam. When the slave realizes that his Master, Who has no need of people’s worship, is calling him to do this, he will respond. Allaah says (interpretation of the meaning): “O you wrapped in your garments (i.e., Prophet Muhammad)! Stand (to pray) all night, except a little. Half of it, or a little less than that, or a little more; and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.” [al-Muzzammil 73:1-4].

Sa’d ibn Hishaam ibn ‘Aamir said to ‘Aa’ishah (may Allaah be pleased with her): “Tell me about how the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed qiyaam.” She said: “Have you not read “Yaa ayyuha’l-muzzammil (O you wrapped in your garments!)?” He said, “Of course.” She said:

“Allaah, may He be exalted and glorified, made qiyaam obligatory at the beginning of this soorah, so the Prophet (peace and blessings of Allaah be upon him) and his Companions prayed qiyaam for a year, and Allaah withheld the end of this soorah for twelve months, until He revealed something at the end of this soorah to make things easier, so qiyaam al-layl became voluntary after it had been obligatory.” (Reported by Muslim).

3 – Knowing the virtues of qiyaam al-layl. Whoever knows the virtues of this act of worship will be keen to talk to Allaah, may He be exalted, and to stand before Him at that time. Among the reports that describe the virtues of this act of worship is the hadeeth of Abu Hurayrah (may Allaah be pleased with him), in which the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayers after the prescribed prayers is prayer in the depths of the night, and the best of fasting after the month of Ramadaan is fasting the month of Allaah, Muharram.” (reported by Muslim).

‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with them both) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The most beloved of prayer to Allaah is the prayer of Dawood, and the most beloved of fasts to Allaah is the fast of Dawood. He used to sleep for half of the night, then get up and pray for a third of the night, then sleep for a sixth of the night, and he used to fast every other day.” (Agreed upon).

‘Amr ibn ‘Absah reported that the Prophet (peace and blessings of Allaah be upon him) said: “The closest that the Lord is to His slave is in the later part of the night, so if you can be one of those who remember Allaah at that time, then do so.” (Reported by al-Tirmidhi and al-Nisaa'i).

According to a hadeeth narrated by Ibn Mas’ood (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “Our Lord admires two men: a man who leaves his mattress and cover, and slips away from his wife and lover, to go and pray. Allaah says, ‘O My angels, look at My slave. He has left his mattress and cover and slipped away from his lover and wife to pray, our of hope for what is with Me and out of fear of what is with Me.” (Reported by Ahmad. It is a hasan report. Saheeh al-Targheeb, 258).

Qiyaam al-Layl expels forgetfulness from the heart, as is stated in the hadeeth narrated by ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with them both), in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites ten verses in qiyaam will not be recorded as one of the forgetful. Whoever recites a hundred verses in qiyaam will be recorded as one of the devout, and whoever prays a thousand verses in qiyaam will be recorded as one of the muqantareen (those who pile up good deeds).” (Reported by Abu Dawood and Ibn Hibbaan. It is a hasan report. Saheeh al-Targheeb, 635).

Yahyaa ibn Mu’aadh said:

“The medicine of the heart is five things: reading Qur’aan and pondering the meaning, having an empty stomach, praying at night (qiyaam al-layl), beseeching Allaah at the time of suhoor, and keeping company with righteous people.”

4 – Studying how the salaf and righteous people practised qiyaam al-layl and adhered to it. The salaf used to enjoy qiyaam al-layl and rejoice greatly in doing it. ‘Abd-Allaah ibn Wahb said:

“Every type of pleasure is enjoyed only once, except for acts of worship, which are enjoyed three times: when you do it, when you remember it, and when you are given the reward for it.”

Muhammad ibn al-Munkadir said:

“There is nothing left of the joys of this life except three: qiyaam al-layl, meeting one’s brothers in faith, and praying in congregation.”

Thaabit al-Banaani said:

“There is nothing I enjoy more than qiyaam al-layl.”

Yazeed al-Riqaashi said:

“A lot of tahajjud brings delight to the worshippers, and a lot of thirst (i.e., fasting), brings joy when they meet Allaah.”

Mukhallad ibn Husayn said:

“I never woke up at night except I saw Ibraaheem ibn Adham remembering Allaah and praying, and this made me depressed, so I consoled myself with this aayah (interpretation of the meaning): ‘…That is the Grace of Allaahm which He bestows on whom He pleases. And Allaah is the Owner of Great Bounty’ [al-Hadeed 54:21].”

Abu ‘Aasim al-Nabeel said:

“Abu Haneefah used to be called al-Watad (pole or pillar) because he prayed so much.”

Al-Qaasim ibn Ma’een said:

“Abu Haneefah spent an entire night in qiyaam reciting this verse (interpretation of the meaning): ‘Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter’ [al-Qamar 54:46], repeating it and weeping, beseeching Allaah until morning came.”

Ibraaheem ibn Shammaas said:

“I used to see Ahmad ibn Hanbal staying up at night to pray when he was a young man.”

Abu Bakr al-Marwadhi said:

“I was with Imaam Ahmad for nearly four months in the army, and he never stopped praying qiyaam at night or reading Qur’aan during the day, and I never knew when he completed the Qur’aan, because he kept that secret.”

Imaam al-Bukhaari used to pray qiyaam and tahajjud at night until the time of suhoor, and he would read between a half and a third of the Qur’aan, and complete it at suhoor every third night.

Al-‘Allaamah Ibn ‘Abd al-Haadi said, describing the qiyaam of Shaykh al-Islam Ibn Taymiyah:

“At night he would keep away from people, and spend that time only with his Lord, beseeching Him continually and reciting Qur’aan, repeating different kinds of acts of worship by night and by day. When he began to pray, his body would start to tremble, leaning to the left and right.”

Ibn Rajab said concerning his shaykh Imaam Ibn al-Qayyim:

“He was a man of worship, tahajjud and lengthy prayers. I have never seen his equal in worship and knowledge of the Qur’aan, hadeeth and principles of faith.”

Al-Haafiz Ibn Hajar said, describing his shaykh al-Haafiz al-‘Iraaqi:

“I stayed with him, and I never saw him forsake qiyaam al-layl: it was like a habit for him.”

5 – Sleeping on one’s right side. The Prophet (peace and blessings of Allaah be upon him) taught his ummah to sleep on their right sides, as is reported in the hadeeth of Abu Hurayrah (may Allaah be pleased with him), who said that the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side, then let him say,

‘Bismika Rabbi wada’tu janbi wa bika arfa’uhu. In amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tahfazu bihi ‘ibaadaka al-saaliheen

(In Your Name, my Lord, I lay myself down and I get up again. If You take my soul, then have mercy on it, and if You send it back to me, then protect it with that with which You protect Your righteous slaves).’” (Agreed upon).

Al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “When you want to go to bed, do wudhoo’ as for prayer, then lie down on your right side.” (Agreed upon)

Hafsah (may Allaah be pleased with her) said:

“When the Prophet (peace and blessings of Allaah be upon him) went to bed, he would put his right hand under his right cheek.” (Reported by al-Tabaraani, Saheeh al-Jaami’, 4523).

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

“There is a reason for his lying on his right side, which is that the heart is located on the left, so if a person lays on his left side, he will sleep too deeply, because the heart’s position will be too comfortable, but if he sleeps on his right side, he will not be too settled, so he won’t sleep deeply.”

6 – Sleeping in a state of tahaarah (purity). We have already quoted the hadeeth of al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him), in which the Prophet (peace and blessings of Allaah be upon him) said, “When you go to bed, do wudhoo’ as if for prayer.” (Agreed upon).

Mu’aadh ibn Jabal (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “There is no Muslim who goes to sleep remembering Allaah and in a state of purity, and when he turns over he asks Allaah for good in this world and the next, but it will be given to him.” (Reported by Abu Dawood and Ahmad. Saheeh al-Jaami’, 5754).

Ibn ‘Abbaas (may Allaah be pleased with them both) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Purify these bodies and Allaah will purify you, for there is no slave who goes to sleep in a state of purity but an angel spends the night with him, and every time he turns over, [the angel] says, ‘O Allaah, forgive Your slave, for he went to bed in a state of purity.’” (Reported by al-Tabaraani. Al-Mundhiri said, its isnaad is jaayid. Saheeh al-Jaami’, 3831).

7 – Going to sleep early. Sleeping straight after ‘Ishaa’ is the advice of the Prophet (peace and blessings of Allaah be upon him), and a good and healthy habit. One of the ahaadeeth that describe its virtues was narrated by Abu Barzah al-Aslami (may Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be upon him) used to prefer to delay ‘Ishaa’, and he did not like to sleep before it or talk after it. (Reported by al-Bukhaari).

Al-Haafiz Ibn Hajar reported that al-Qaadi ‘Ayaad said, concerning the phrase “He did not like to sleep before it”:

“Because that could lead to one praying it too late, or delaying it until after the preferred time, and talking after it could lead to one sleeping before Fajr and missing it, or missing qiyaam al-layl.”

Ibn Raafi’ said: “ ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to wave his stick at the people when darkness fell, and would say,

‘Get up and go, may Allaah help you to pray qiyaam at night!’”

Another matter that has to do with sleep is choosing a suitable bed, not one that is excessively luxurious or soft, because that makes a person sleep too much and become negligent, and causes laziness and carelessness. ‘Aa’ishah (may Allaah be pleased with her) said:

“The pillow of the Prophet (peace and blessings of Allaah be upon him) on which he slept at night was made of leather stuffed with palm fibres.” (Reported by Abu Dawood and Ahmad. Saheeh al-Jaami’, 4714).

Ibn ‘Abbaas (may Allaah be pleased with him) reported that ‘Umar ibn al-Khattaab entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was lying on a mat of palm fibres that had left marks on his side. ‘Umar said, “O Messenger of Allaah, why do you not get something more comfortable than this?” He (peace and blessings of Allaah be upon him) said: “What do I have to do with this world? My relationship with this world is like that of a traveller on a hot summer’s day, who seeks shade under a tree for an hour, then moves on.” (Reported by Ahmad and al-Haakim. Saheeh al-Jaami’, 5545).

‘Ali ibn Bakkaar (may Allaah have mercy on him) used to have a slave-woman who would spread out his bed for him, and he would touch it with his hand and say:

“By Allaah, you are good, and by Allaah you are cool, but by Allaah I will not rest on you tonight.”

Then he would get up and pray qiyaam until Fajr.

Also, one should not sleep too much or too deeply. Ibraaheem ibn Adham said: “

If you are sleeping at night, and running about during the day, and always committing sin, how can you earn the pleasure of the One Who is directing your affairs?”

8 – Having the habit of reciting adhkaar prescribed by sharee’ah before going to sleep, because these adhkaar are like a fortress which protects a person from the Shaytaan, by the permission of Allaah, and helps him to get up for qiyaam. Among these adhkaar is that mentioned in the hadeeth of Abu Hurayrah (may Allaah be pleased with him), who said that the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side, then let him say, ‘Bismika Rabbi wada’tu janbi wa bika arfa’uhu. In amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tahfazu bihi ‘ibaadaka al-saaliheen (In Your Name, my Lord, I lay myself down and I get up again. If You take my soul, then have mercy on it, and if You send it back to me, then protect it with that with which You protect Your righteous slaves).’” (Agreed upon).

‘Aa’ishah (may Allaah be pleased with her) reported that when the Prophet (peace and blessings of Allaah be upon him) went to bed each night, he would put his palms together, blow in them, and recite Qul huwa Allaahu ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas, then he would wipe as much of his body as he could with his hands, starting with his head and face, and the front of his body, doing this three times. (Agreed upon).

Ibn Mas’ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites the last two verses of Soorat al-Baqarah, this will take care of him.” (Agreed upon).

Anas ibn Maalik (may Allaah be pleased with him) reported that when the Prophet (peace and blessings of Allaah be upon him) went to bed, he would say:

"Al-hamdu Lillaah illadhi at’amanaa wa saqaanaa, wa kafaanaa fa kam mimman laa kaafeeya lahu wa laa mu’weeya lahu

(Praise be to Allaah Who has fed us and given us to drink, and Who has given us enough, for how many are there who have no-one to suffice them or give them refuge).” (Reported by Muslim).

According to the hadeeth of Abu Hurayrah in which he tells the story of how he captured the Shaytaan, the Shaytaan said to him:

“When you go to bed, recite Aayat al-Kursi, ‘Allaah! None has the right to be worshipped but He, the Ever-Living, the One Who sustains and protects all that exists…’ [al-Baqarah 2:255 – interpretation of the meaning] until the end of it, because it will bring Allaah’s protection for you, and no shaytaan will approach you until morning comes.”

Abu Hurayrah (may Allaah be pleased with him) mentioned this to the Prophet (peace and blessings of Allaah be upon him), and he said, “He spoke the truth even though he is a liar.” (Agreed upon).

‘Ali ibn Abi Taalib (may Allaah be pleased with him) reported that when the Prophet’s daughter Faatimah (may Allaah be pleased with her) came to him and asked him for a servant, he (peace and blessings of Allaah be upon him) said to her and ‘Ali: “Shall I not teach you something that will be better for you than a servant? When you go to bed, say ‘Subhaan Allaah’ thirty-three times, ‘al-hamdu lillaah’ thirty-three times, and ‘Allaahu akbar’ thirty-four times. This is better for you than a servant.” (Agreed upon).

Anas ibn Maalik (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Recite ‘Qul yaa ayyuha’l-kaafiroon’ when you go to sleep, for it is a renunciation of shirk.” (Reported by al-Bayhaqi. Saheeh al-Jaami’, 1172).

Hafsah (may Allaah be pleased with her) reported that when the Prophet (peace and blessings of Allaah be upon him) went to bed, he would put his right hand under his right cheek and say: ‘Rabbi qinee ‘adhaabaka yawma tab’athu ‘ibaadaka' (My Lord, save me from Your punishment on the Day when You resurrect Your slaves).’ (Reported by Abu Dawood, Saheeh al-Jaami’, 4532).

Al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “When you go to bed, do wudhoo’ as if for prayer, then lie down on your right side, then say: ‘

Allaahummah aslamtu nafsi ilayk, wa wajahtu wajhi ilayk, wa fawwadtu amri ilayk, wa alja’tu zahri ilayk, raghbatan wa rahbatan ilayk, laa malja’a wa laa manjaa minka illa ilayk. Aamantu bi kitaabik alladhi anzalt, wa bi nabiyyik alladhi arsalt

(O Allaah, I submit myself to You, I turn my face to You, I delegate my affairs to You and I rely totally on You, out of fear and hope of You. There is no refuge or sanctuary from You except in You. I believe in Your Book which You have revealed and in Your Prophet whom You have sent).’ Then if you die, you will have died on the fitrah, so make these the last words you speak.” (Agreed upon).

Similarly, the Muslim should have the habit of reciting adhkaar prescribed by sharee’ah when waking up, such as that reported by Abu Hurayrah, who said that the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you wakes up, he should say:

‘Al-hamdu Lillaah illadhi radda ‘alayya roohi, wa ‘aafaani fi jasadi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored my soul, given health to my body, and allowed me to remember Him).” (Reported by al-Tirmidhi and al-Nisaa'i, Saheeh al-Jaami’, 326).

‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever turns over at night and says ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘a’l kulli shay’in qadeer. Al-hamdulillahi, subhaan Allaah wa laa illaaha ill-Allaah wa Allaahu akbar wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah Alone, with no partner or associate. His is the Dominion and the Praise, and He is Able to do all things. Praise be to Allaah, glory be to Allaah. There is no god except Allaah, Allaah is Most Great and there is no strength and no power except in Allaah),’ then says, ‘Allaahumma ‘ghfir li (O Allaah, forgive me),’ or some other du’aa’, it will be answered, and if he does wudhoo’ and then prays, his prayer will be accepted.” (Reported by al-Bukhaari)

Imaam Ibn Battaal said:

“Allaah has promised through His Prophet (peace and blessings of Allaah be upon him) that whoever wakes up from his sleep pronouncing words of Tawheed, submitting to His sovereignty, recognizing His blessings by praising Him, exalting Him above that which does not befit Him by glorifying Him (saying ‘Subhaan Allaah’), submitting to Him by magnifying Him (saying ‘Allaahu akbar’) and admitting one’s utter dependence upon His help, then if he makes du’aa’ it will be answered, and if he prays his prayer will be accepted. Everyone who hears this hadeeth should apply it and make the most of it, and make his intention sincerely for his Lord, may He be glorified and exalted.”

Al-Baraa’ ibn ‘Aazib (may Allaah be pleased with them both) said: “When the Prophet (peace and blessings of Allaah be upon him) woke up, he would say:

‘Al-hamdu Lillaah illadhi ahyaanaa ba’da maa amaatanaa wa ilayhi al-nushoor

(Praise be to Allaah Who has brought us back to life after having caused us to die, and unto Him is the resurrection).’” (Reported by Muslim).

Ibn ‘Abbaas (may Allaah be pleased with them both) reported that when the Prophet (peace and blessings of Allaah be upon him) woke up he would wipe the sleep from his face with his hand, then look at the sky and recite the final ten aayaat of Soorat Aal ‘Imran: “Verily, in the creation of the heavens and the earth…” [Aal ‘Imraan 3:190 – interpretation of the meaning].” (Reported by Muslim)

Imaam al-Nawawi said:

This indicates that it is mustahabb to wipe away the traces of sleep from one’s face, and to recite these aayaat when getting up from sleep.”

9 – Being keen to take a nap or siesta during the day, whether before Dhuhr or after. Anas (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Take a nap, for the shayaateen do not take naps.” (Reported by al-Tabaraani. Al-Saheehah, 2647).

Ishaaq ibn ‘Abd-Allaah said:

“Taking a nap is one of the deeds of good people. It revitalizes the heart and helps one to pray qiyaam al-layl.”

Al-Hasan al-Basri passed by a group of people in the marketplace in the middle of the day, and heard the racket they were making. He said, “Do these people take a nap?” It was said to him, “No.” He said, “I think their nights must be bad.”

10 – Avoiding eating or drinking too much. Eating and drinking too much are two of the main obstacles that prevent people from praying qiyaam al-layl. Al-Miqdaam ibn Ma’d Yakrib (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” (Reported by al-Tirmidhi and Ibn Maajah. Saheeh al-Jaami’, 5674).

Abu Juhayfah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry hungry on the Day of Resurrection.” (Reported by al-Haakim. Saheeh al-Jaami’, 1190).

Sufyaan al-Thawri said:

“You should eat little, so that you will be able to pray qiyaam al-layl.”

Ma’qal ibn Habeeb saw some people eating a lot, and said,

‘I do not think that our companions want to pray qiyaam al-layl.”

Wahb ibn Munbih said:

“There is no son of Adam dearer to his shaytaan than the one who eats and sleeps a lot.”

11 – Striving against oneself to pray qiyaam al-layl. This is one of the best means of helping oneself to pray qiyaam, because human nature is inclined towards wrongdoing, so the one who follows his own inclinations will be led to doom and destruction. Allaah has commanded us to strive against our own selves, as He says (interpretation of the meanings):

“And strive hard in Allaah’s Cause as you ought to strive…” [al-Hajj 22:78]

“And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allaah is with the muhsinoon (good-doers).” [al-‘Ankaboot 29:69]

“Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allaah’s Cause) out of what We have bestowed on them” [al-Sajdah 32:16]

Fadaalah ibn ‘Ubayd (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The mujaahid is the one who strives against his own self for the sake of Allaah.” (Reported by al-Tirmidhi and Ibn Hibbaan. Al-Saheehah, 549).

According to the hadeeth of ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “When a man from my ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudhoo’, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allaah says to those who are veiled (in the Unseen): ‘Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” (Reported by Ahmad and Ibn Hibaan. Saheeh al-Targheeb, 627).

Muhammad ibn al-Munkadir said:

“I struggled against my own self for forty years until it became right.”

Thaabit al-Banaani said:

“I struggled for twenty years to make myself pray qiyaam al-layl, and I enjoyed it (qiyaam al-layl) for twenty years.”

Umar ibn ‘Abd al-‘Azeez said:

“The best of deeds are those which we force ourselves to do.”

‘Abd-Allaah ibn al-Mubaarak said:

“The souls of righteous people in the past used to push them to do good deeds, but our souls do not do what we want them to do except by force, so we have to force them.”

Qataadah said:

“O son of Adam, if you do not want to do any good except when you have the energy for it, then your nature is more inclined towards boredom and laziness. The true believer is the one who pushes himself.”

12 – Avoiding sin. If the Muslim wants to be one of those who earn the honour of speaking to Allaah in the depths of the night, let him beware of sin, for the one who is contaminated with the stain of sin will not be helped to pray qiyaam al-layl. A man said to Ibraaheem ibn Adham,“I cannot pray qiyaam al-layl, so tell me the cure for this.” He said,

“Do not commit sin during the day, and He will help you to stand before Him at night, for your standing before Him at night is one of the greatest honours, and the sinner does not deserve that honour.”

A man said to al-Hasan al-Basri: “”O Abu Sa’eed, I sleep in good health, and I love to pray qiyaam al-layl, and I prepare water with which to purify myself, so why can I not get up?” Al-Hasan said: “Your sins are restricting you.” He said, may Allaah have mercy on him,

“The slave who commits a sin will be denied the opportunity to pray qiyaam at night and to fast during the day.”

Al-Fudayl ibn ‘Ayaad said:

“If you cannot pray qiyaam al-layl, or fast during the day, know that you are indeed deprived and restricted, chained by your sins.”

13 – Checking oneself and rebuking oneself for not praying qiyaam al-layl. Checking oneself is one of the signs of the righteous and truthful. Allaah says (interpretation of the meaning): “O you who believe! Fear Allaah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allaah. Verily, Allaah is All-Aware of what you do.” [al-Hashr 59:18].

Imaam Ibn al-Qayyim said:

“If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allaah says (interpretation of the meaning), ‘…Verily, the hearing, and the sight, and the heart of each of you will be questioned by Allaah’ [al-Isra’ 17:36], then he should check on himself before he is brought to account.”

Qiyaam al-layl is an act of worship that connects the heart to Allaah, may He be exalted, and enables it to overcome the temptations of life and to strive against one’s own self, at the time when voices are stilled, eyes are closed in sleep, and sleepers are tossing and turning in their beds. Therefore qiyaam al-layl is one of the measures of sincere determination and one of the qualities of those who have great ambitions. Allaah has praised them and distinguished them from others in the Qur’aan, where He says (interpretation of the meaning): “Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember.” [al-Zumar 39:9]

Qiyaam al-layl is “sunnah mu’akkadah” (confirmed Sunnah), which the Prophet (peace and blessings of Allaah be upon him) urged us to do when he said, “You should pray qiyaam al-layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” (Reported by al-Tirmidhi and Ahmad).

According to a hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayers after the prescribed prayers is qiyaam al-layl.” The Prophet (peace and blessings of Allaah be upon him) always had the habit of praying qiyaam al-layl, and never gave it up, whether he was travelling or staying at home. Even though he, among all the sons of Adam, would be the one to have all his past and future sins forgiven, he prayed qiyaam al-layl until his feet became swollen, and when he was asked about that, he said, “Should I not be a grateful slave?” (Agreed upon).

This is how the noble salaf were, may Allaah have mercy upon them. Abu ad-Darda’ (may Allaah be pleased with him) said:

“Pray two rak’ahs in the darkness of the night for the darkness of the grave.”

Ahmad ibn Harb said:

“I am astonished at people who know that the delights of Paradise lie above them and the horrors of Hell lie beneath them. How can they sleep in between them?”

When ‘Umar ibn Dharr saw that night had come, he would say:

“Night has come, and night has dignity, and Allaah is most deserving of reverence.”

For this reason, al-Fudayl ibn ‘Ayaad said:

“I met some people who feel ashamed before Allaah to sleep for too long in the depths of the night. Such a person may be resting on his side, and when he moves, he says to himself, ‘This is not your right. Get up and take your share of the Hereafter.’”

Al-Hasan said:

“We do not know of any deed more difficult than the struggle to stay up at night or to spend money.”

It was said to him,

“Why do the mutahajjadeen (those who pray Tahajjud at night) have the most beautiful faces?”

He said,

“Because they spend time alone with the Most Merciful, so He adorns them with some of His light.”

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It is not permissible to delay prayers beyond the time when they are due, because Allaah says (interpretation of the meaning): “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103]

“Then, there has succeeded them a posterity who have given up As-Salaah (the prayers) [i.e. made their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell” [Maryam 19:59]

Islam has told us the times of the prayers, as described in the hadeeth which was narrated by Muslim (217) from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) from the Prophet who said: “The time of Zuhr is so long as the time for ‘Asr has not begun, and the time for ‘Asr is so long as the sun has not begun to turn yellow, and the time for Maghrib is so long as the afterglow has not faded, and the time for ‘Isha’ is until midnight, and the time for Fajr is so long as the sun has not yet risen.”

It is sufficient here to mention the end of the time for each prayer:

• The end of the time for Dhuhr is when the time for ‘Asr begins.
• The end of the time for ‘Asr is when the sun starts to turn yellow; the time is extended in cases of necessity, such as when a person is sick, etc., to when the sun sets.
• The end of the time for Maghrib is when the red afterglow disappears from the sky, which is the beginning of the time for ‘Isha’.
• The end of the time for ‘Isha’ is midnight (halfway through the night), and it does not last until the time when dawn begins.
• The end of the time for Fajr is when the sun rises.

It is permissible to offer the prayer at any point within the time for that prayer, whether at the beginning, in the middle or at the end. It is not permissible to delay any of these prayers until after its time is over without a valid excuse such as sleeping or forgetting.

Based on that, praying Zuhr half an hour or a quarter of an hour before ‘Asr is valid, and there is no sin in that.

With regard to ‘Asr, you must pray it before the sun turns yellow, and the timing of that varies from one season to another. It seems that quarter of an hour before Maghrib the sun will have turned yellow, so the time for ‘Asr will be over.

It is not permissible to delay ‘Isha’ until half an hour before Fajr, because the time for ‘Isha’ is up to midnight, as it says in the hadeeth. If you want to work out when midnight is, then calculate the time from sunset until dawn, and half way between the two is the end of the time for ‘Isha’ (this is midnight). If the sun sets at five o’clock and the adhan for Fajr is given at five o’clock, then midnight (or half way through the night) is eleven o’clock at night.

It is better to hasten to perform the prayers when the time for them begins, because of the hadeeth narrated by al-Bukhaari (496) and Muslim (122) from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him), “Which deed is most beloved to Allaah?” He said: “Prayer offered on time.” He said, “Then what?” He said, “Honouring one’s parents.” He said: “Then what?” He said, “Jihad for the sake of Allaah.”

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After the Shahaadah, (declaration of faith), the most important duty upon the Muslim is performing the Salaah (obligatory Prayers). Indeed, Salaah is the thing that distinguishes between the Muslim and the kaafir (disbeliever) [according to the majority of scholars].

The Prophet, salla Allaahu 'alayhe wasallam, said; 'Between a man and disbelief is (only) the abandonment of salaah.' [Muslim] He, salla Allaahu 'alayhe wasallam, also said; 'The first thing for which the servant (of Allaah) shall be called to account for (on the Day of Reckoning), is the Salaah. If it was good, then the rest of his deeds are good and if it was bad, then the rest of his deeds are bad.' [At-Tabaraanee]

Allaah, subhaanahu wata'aala, and then His Prophet, Muhamaad, salla Allaahu 'alayhe wasallam, emphasised the importance of Salaah (Prayer). He, subhaanahu wata'aala, said: "Then there has succeeded them a posterity who have given up prayers and have followed lusts. So they will be thrown in Hell." [Maryam:59]

Also: "Every person is a pledge for what he has earned. Except those on the Right; (i.e. the pious true believers). In Gardens, they will ask one another concerning the guilty, 'What has caused you to enter Hell?'

They will say, 'We were not of those who used to pray ..." [Al-Muddathir: 38-43]

So to all those who abandon the prescribed Prayers, we ask: what will be your position on that terrible day when Allaah will resurrect you? On the Day of Judgement the Prophet, salla Allaahu alayhe wasallam, will indeed turn you away from his Hawd, (the Pond), where the true believers will be gathered with him, all because you have abandoned the salaah! Is this the condition you wish to be in?

He, salla Allaahu alayhe wasallam, will certainly know his true followers, who will be recognised from the brightness of their skins, this being the traces of their Wudoo’ (ablutions). So a person who abandons salaah will also be recognised since there will be no signs of the Wudoo’ on him!

Know that Allaah, subhaanahu wata aala, has cursed Shaytaan and on the Day of Judgement he will be thrown into Hell because he was too proud to prostrate to Aadam, alayhis-salaam, when ordered to. Such is the condition of the one who failed to prostrate to Allaah, subhaanahu wata aala and disobeyed His orders, so how will it be for the person who failed to prostrate in Salaah?

We should seriously ponder over the following example, which shows how worried the Khaleefah Umar ibn al-Khattaab, radiya Allaahu anhu, was about the affairs of the people under his rule, especially their salaah. When he was stabbed, he fell down unconscious and when he, radiya Allaahu anhu, regained consciousness, the very first thing he uttered was, 'Did the people pray?' They said 'Yes' to which he replied, 'No Islaam for him, he who abandons salaah.'

Some of the Companions even held that abandoning the obligatory duty of salaah was an act of Kufr! Ibn Masoud, radiya Allaahu anhu, said, 'Whoever leaves the salaah has no religion (i.e. he is not a Muslim)' and Abu Ad-Dardaa, radiya Allaahu anhu, said, 'He who doesn't perform salaah, has no Eemaan (belief).'

From the aforementioned haadeeths and verses of the Qur'aan, we can see clear warnings regarding those who abandon salaah. Do not fool yourself into believing that you are still young or that you are too busy trying to earn a living for your family. These excuses will not be valid in front of your Lord and this is a dangerous game we are playing with the Master of the Universe. Every soul will taste death. It could even be you in the next hour, if Allaah, subhaanahu wata aala, wishes. Spare a moment to think about yourself and how you will fare tomorrow in the presence of Allaah, the Almighty, the Supreme. Do we want to depart in such a wretched state, without performing such a momentous obligation? Allaah, subhaanahu wata aala, says:

"And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance then avail him?" [Al-Fajr: 23]

On the Day of Judgement, man will remember that he abandoned salaah, yet he will cry to return to the world so that he could Pray. But there will be no return. Now he must stand before Allaah. Now he will realise that: "None punishes as He will punish on that Day." [Al-Fajr: 25]

It is a tragedy that one recognises the truth of his condition and yet still continues in the old ways and turns away. If we really believe in Allaah and the Last Day, if we believe in the Judgment and punishment, we should take Allaah's orders very seriously and eagerly hasten to fulfill them. We should rush to pray and prostrate to Allaah, expelling the whisperings of the deceiving Shaytaan.

Know that Shaytaan is good at making the salaah seem like a chore or a waste of energy. But the true believer will know that salaah is the greatest opportunity for every Muslim to have their sins forgiven, to earn Allaah's huge rewards and to get to the Jannah that He has promised for all those who bow down and prostrate to their Lord. These are the ones who love to obey the commands of their Lord, and who are constant in Praying their salaah.

Finally, let us heed Allaah's warning: "And who does greater wrong than he who is reminded of the revelation of His Lord, then he turns aside therefrom? Verily, We shall exact retribution from the guilty" [As-Sajdah:22]

And remember Allaah's glad tidings (interpretation of the meaning):

"Successful indeed are the believers. Those who offer their Prayers with humility and attentiveness (khushoo)."

[Al-Muminoon: 12]

"(They are those) Who are certain that they are going to meet their Lord and that unto Him they are going to return."

[Al-Baqarah:45-46]

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Mistake 1: Reciting Surat al-Fatiha fast without pausing after each verse.

The Prophet (S) used to pause after each verse of this surah. (Abu Dawood)

Mistake 2: Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.

The Messenger of Allah (S) said: 'Let not one of you support himself on his forearms (in sujood) like the dog. Let him rest on his palms and keep his elbows away from his body.' (Sahih Muslim) . The Messenger of Allah (S) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen (Sahih Muslim).

Mistake 3: Gazing upward during prayer.

This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood. The Prophet (S) warned: 'Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. i.e. lose their eyesight].' (Muslim)

Mistake 4: Resting only the tip of the head on the floor during sujood.

The Prophet (SAW) said: 'I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms], the two knees, and the two feet.' (Sahih Muslim) Applying the above command necessitates resting the forehead and the nose on the ground during sujood.

Mistake 5: Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.

The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration]; he (S) said: 'If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad.'

Abu Hurairah (RA) said:

'My beloved friend, Muhammad (S) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs).' (Imam Ahmad & at-Tayalisi)

The Messenger of Allah (S) said: 'The worst thief is the one who steals from his own prayer.' People asked, 'Messenger of Allah! How could one steal from his own prayer?' He ( S) said: 'By not completing its rukoo' and sujood.' (At Tabarani & al-Hakim).

To complete rukoo' is to stay in that posture long enough to recite 'Subhana rabbiyal Atheem' three times, SLOWLY, and 'Subhana rabbiyal-a'ala' three times, SLOWLY, in sujood. He (S) also announced: 'He who does not complete his rukoo' and sujood, his prayer is void.' (Abu Dawood & others)

Mistake 6: Counting tasbeeh with the left hand

The Prophet (S) used to count tasbeeh on the fingers of his right hand after salah. Ibn Qudamah (RA) said:

'The Messenger of Allah (S) used his right hand for tasbeeh.' (Abu Dawood).

The above hadeeth indicates clearly that the Prophet (S) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (S) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (S) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature.

The Messenger of Allah (S) said: 'They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection. )' (At-Tirmidhi) The above Hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah (rosary).

Mistake 7: Crossing in front of a praying person.

The Messenger of Allah (S) warned: 'Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him.' (Sahih Bukhari and Muslim). *The forty in the tradition may be days months or even years. Allah knows best.

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For forty years, the Adhan was never called but Sa`id bin al-Musayyab (radhiallahu `anhu) was in the mosque before it was called. (Tabaqat al Hanabilah 1/141, Hilyat al Awliya 2/163, Sifat as Safwah 2/80)

Umar became unconscious after he was stabbed, and according to Al Miswar bin Makhramah, it was said: "Nothing would wake him up except the call to prayer, if he is still alive."

They said to him, "The prayer has finished, O Chief of the Faithful!" He woke up and said,

"The prayer, by Allah! Verily, there is no share in Islam for whoever abandons the prayer."

He performed the prayer while his wound was bleeding. (Sifat as Safwah 2/131, As Siyar 5/220)

After ar-Rabi` bin Khaytham became partially paralyzed, he used to go to the mosque helped by two men. He was told: "O Abu Yazid! You have been given permission to pray at home." He said,

"You have said the truth, but I heard the caller herald, 'Hayya `ala al-Falah (Come to success)', and I thought that whoever hears this call should answer it even by crawling." (Hilyat al Awliya 2/113)

Adi bin Hatim (radhiallahu `anhu) said:

"Every time the prayer timefalls, it falls while I am eager for it and ready to perform it (i.e.having wudhoo')." (Az Zuhd by Ahmad, p. 249)

Abu Bakr bin Abdullah al Muzani said:

"Who is like you, O son of Adam? Whenever you wish, you use water to make Ablution, go to the place for worship and thus enter the presence of your Lord (i.e. start praying) without a translator/barrier or a barrier between you and Him!" (Al Bidayah wa an Nihayah 9/256)

Abu Rajaa Al-'Ataridi,

"Nothing that I leave behind grieves me, except that I used to bow down on my face five times a day before my Lord, the Exalted and Most Honored." (Hilyat al Awliya 2/306)

Abu Al Aliyah said,

"I would travel for days to meet a man and the first thing I would notice about him is his prayer. If he would establish the prayer perfectly and on time, I would stay with him and hear the knowledge he had. If I found him to be careless concerning the prayer, I would leave him and say to myself that for things other than the prayer, he would be even more careless."

When Ali bin Al Husain used to perform Wudhoo', his color would change. His family asked him why this happened to him every time he performed Ablution, he said,

"Do you know before Whom I am about to stand (in prayer)?"

Yazid bin Abdullah was asked, "Should we make a roof for our mosque?" He said,

"Purify your hearts and your mosque will be sufficient for you." (Hilyat al Awliya 2/312)

Adi bin Hatim (radhiallahu `anhu) said,

"Ever since I became Muslim, I always made sure to have Wudhoo' when the Adhaan is called." (As Siyar 3/160)

Ubayd bin Ja`far said,

"I never saw my uncle Bishr bin Masnur miss the first takbeer, and whenever any person stood up in our mosque to ask people for help, my uncle gave him something." (Sifat as Safwah 3/376)

Ibn Sama`ah said,

"For forty years, I only missed Takbir Tahrimah (initial takbeer) when my mother died." (As Siyar 10/646)

"If you know of a man's disinterest in Takbir Tahrimah, then wash your hands of him." [As Siyar 5/65, Sifat as Safwah 3/88]

Sufyan bin `Uyaynah,

"Honoring the prayer includes coming before the Iqamah is recited." [Sifat as Safwah 2/235]

Maymun bin Mahran came to the mosque late and when he was told that the people had already finished the prayer, he said,

"We all belong to Allah and to Him shall be our return! I prefer the congregational prayer to being the governor of Iraq." (Mukashafat al Qulub p 364)

Yunus bin Abdullah said,

"What is the matter with me? When I lose a chicken I feel concerned, but when I miss the prayer in congregation, it does not grieve me."

`Umar said, while standing on the podium, [Hilyat al Awliya, 3/19]

"A man might have white hair in Islam (i.e. reaches in old age while Muslim), yet has not completed even one prayer for Allah, the Exalted!" He was asked, "Why is that?" He said, "He does not perfect the prayer's required Khushoo', solemness and attending to Allah with his heart." (Al-Ihya 10/202)

Hammad bin Salamah said,

"I have never stood up for prayer without imagining that Jahannam is before my eyes." (Tadhkirat al Huffadh 1/219)

Mu`adh bin Jabal advised his son,

"My son! Pray the prayer of he who is just about to leave and imagine that you might not be able to pray ever again. Know that the believer dies between two good deeds, one that he performed and one that he intended to perform later on." (Sifat as Safwah 1/496)

Bakr al Muzani said,

"If you want your prayer to be of benefit to you, say to yourself, 'I might not have a chance to perform another prayer.' [Jami` al `Ulum wal Hikam, p 466.]

Shubrumah said,

"We accompanied Karz al Harithi on a journey. Whenever he wanted to set camp in an area, he used to scan it with his eyes and when he found a good piece of land that he liked, he would go to it and pray there until it was time to leave."

Al Qasim bin Muhammad said,

"Whenever I went out in the morning, I used to visit `Aishah radhiallahu `anha (his aunt and the wife of the Prophet, sallallahu `alayhi wa sallam) and greet her. One day I found her performing ad-Duha prayer, reciting this Ayah repeatedly, crying and invoking Allah: {So Allah has been gracious to us, and has saved us from the torment of the Fire.} (52:27) I stood there until I felt bored, so I left and went to the market to do something and said to myself that when I finish what I have to do, I will go back (to`Aishah radhiallahu `anha). When I finished and went back to her, I found her still standing in prayer, reciting the same Ayah, crying and invoking Allah.'" (Al Ihya 4/436)

Maymun bin Hayyan said,

"I never saw Muslim bin Yasar turning his head while praying, whether the prayer was short or long. Once, a part of the mosque came down and the noise caused fear to the people who were in the market, while he was in the mosque, did not fear nor even turn his head and kept praying." (Az-Zuhd by Imam Ahmad p359)

"I accompanied `Ata bin Rabah for eighteen yers. When he became old and weak, he used to stand in prayer and read close to two hundred verses from Surat al Baqarah while standing in such firmness that no part of him would move." (As Siyar 5/87, Sifat as Safwah 2/213)

Abu Bakr bin Aiyash said,

"If you saw Habib bin Abu Thabit while in Sujud, you would think that he had died because of his long prostration." (As Siyar 5/291)

Ali bin Al Fudayl said,

"I saw ath-Thawri went into Sujud while praying, and I performed Tawaf around the House seven times before he raised his head from Sujud." (As Siyar 7/277)

Uthman bin Abi Dahrash said,

"I never performed a prayer without invoking Allah afterwards to forgive me for falling into shortcomings in the way I performed it."(Tarikhu Baghdad 13/207)

Mu`awiyah bin Murrah,

"I lived during the time of seventy of the Companions of Muhammad, sallallahu `alayhi wa sallam, and had they lived among you today, they would not recognize any of your acts except the Adhaan!" (Hilyat al Awliya 2/299)

Moreover, Maymun bin Mahran said,

"If a man from the Salaf (righteous predecessors) was resurrected among you today, he would only recognize your Qiblah."

When Hatim al Asamm was asked about his prayer, he said,

"When it is near the time of prayer, I perform a perfect Wudu and go to where I am going to pray and sit down there until I become fully attentive to what I am about to do. I then stand up and pray, imagining that the Ka`bah is in front of my eyes, Paradise to my right, Hellfire to my left and the Angel of Death behind me. I imagine that it is the last prayer I am about to perform, stand up in hope (in Allah, His Paradise and rewards) and fear (from Allah's torment in Hellfire) and recite the Takbir while having full attention. I recite the Qur'an calmly, make Ruku` humbly, go into Sujud with Khushu1 and then sit on my left leg, with the left food laid on the floor and the right food raised up, all the while praying with sincerity. Afterwards, I do not know (nor feel certain) if that prayer was accepted from me!" (Al Ihya 1/179)

One of the Salaf said,

"O son of Adam! You need your share in this life, but need your share in the Hereafter even more. If you took care of your share in this life, then you will lose your share in the Hereafter and are soon bound to lose your share in this life too. If you took care of your share in the Hereafter, you will also win your full share in this life with ease." (Fada'il adh Dhikr by ibn al Jawzi p. 19)

Talq bin Habib said,

"Allah's Rights are greater than the slave's capacity and ability to fulfill them. Therefore, reach the morning in a state of repentance and reach the night in a state of repentance." (Sifat as Safwah 3/120)

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Allaah, the Sublime said: {Indeed prayer restrains from the obscene and evil deeds.} [Soorah al-Ankaboot [29]:45].

Allaah has explained in this verse that a correct prayer, performed with humility and submissiveness (khushoo') undoubtedly prevents its performer from obscene and evil deeds and leads him to goodness. Therefore, you will see that the people of the mosque are the most superior of mankind and the best amongst them. The sins and shortcomings of others are many times more than the sins and shortcomings of these people.

If the prayer does not prevent us from obscene and evil deeds then it is necessary to carefully scrutinise the deficiency within it and to correct it.

The First Question On the Day of Judgement

Let us look at the causes of the weakness of concentration in the prayer and let us strive to treat them with the cure, just as we treat our bodies for their diseases. However the treatment of the souls is more appropriate and comes first, and this is what will help us to understand the saying of the Messenger (sallallahu `alayhi wa sallam), “The first thing for which a servant will be held to account is his prayer. If it is correct and sound, all the rest of his actions will be correct and sound, and if it is corrupt then all the rest of his actions will be corrupt.” [Reported by at-Tabaraanee in Al-Awsat and Ad-Diyaa from Anas . It is also in Saheehul-Jaami no. 2570]. 

So in the correction of the prayer lies the correction of all the other actions. The position of the prayer (relative to all the other actions) is like that of the head to the body. This is because the servant is nearest to his Lord during his prayer. He calls upon his Lord and seeks forgiveness from Him. He returns to Allaah and cries to Him, the Sublime.

Ways by which to Correct the Prayer

The prayer cannot be corrected except with the correction of the creed, being observant of Allaah, having fear of Him, bringing oneself to account in front of Him, and trembling out of fear of His Fire. When he finishes his prayer and is put to trial with sins and disobedience, he finds strength in his heart to repel them. This is because he looks at the temporary and vanishing pleasures and then at the bliss and joy which never ends and the happiness which is never cut off. So he puts the good which will remain (and last forever) ahead of that which is only transitory and vanishes.

The prayer of the servant is corrupted due to lack of the careful observance of Allaah and weakness in taqwaa [1]. A person is, therefore, not able to produce such awe as will come between him and his acts of disobedience.

There also occurs in the hadeeth, "Indeed, there is in the body a morsel of flesh, if it is sound and wholesome, then the whole body will be sound and wholesome and if it is corrupt, the whole body will be corrupt. Indeed it is the heart." [Reported by Bukhaaree, Muslim and others from an-Nu'maan ibn Basheer]. 

In the correction and purification of the heart lies the correction of the whole body and in the corruption of the heart lies the corruption of the whole body. If the heart is corrected, the hand will be corrected so that it does not steal or strike anyone or commit adultery by touching what is unlawful. The feet will also be corrected so that they do not walk towards what is unlawful. The ears will be put straight so that they do not listen to musical instruments, slander or backbiting. The situation of the tongue will improve so that it does not speak except what is good. If the heart is corrupted, the whole body becomes corrupt and the limbs will not depart except towards evil conduct and mischief.

The matter of the heart is either set aright or corrupted by the prayer. If the prayer is good it is an indication that the heart has benefited and that it is sound and wholesome. If it is not good, it is an indication of the heart receiving little benefit and of its corruption. Evil deeds then become manifest and overtake the limbs.

In a hadeeth there occurs, "Upon you is the Night Prayer (Tahajjud) as it was the habit of the righteous people before you. It is a means of nearness to Allaah, the Exalted, a prevention from evil deeds and an expiation for sins." [Reported by Ahmad in his Musnad, at-Tirmidhee and others. It is also in Saheehul-Jaami, no. 3957]. 

The Messenger (sallallahu `alayhi wa sallam) has made it clear that the Night Prayer is a prevention from sins in that it stops the one who performs it from evil deeds and incites him to do good deeds. Therefore, it is necessary for us to establish the prayer and to increase in it. Likewise we must perform the Night Prayer, standing awestruck, humble and submissive to Allaah, the Sublime, our hearts weeping over what we have neglected and fallen short of while hoping for the mercy of our Lord. We seek nearness to him by calling Him by His Names and Attributes, asking Him by them that he establishes us (upon His path) and that He gives us benefit from our prayer and standing at night.

It was said to the Prophet (sallallahu `alayhi wa sallam), "So and so prays the whole of the night, yet when he reaches the morning he steals!" He (sallallahu `alayhi wa sallam) said, "What you say (i.e., about his prayer) should prevent him from that..." or he said, "His prayer will prevent him (from that)." [2]

When the prayer of the servant reaches its goal in preventing him from sin and disobedience it is written for him in I’liyyeen as is mentioned in the hadeeth,

"If a prayer is performed after another prayer and there is no foolishness (vain talk) between them, it is written in Illiyyeen." [Reported by Aboo Daawood and others. It is also in Saheehul-Jaami, no.3731].

Khooshoo’ (Concentration, Attentiveness and Humility)

Know that every prayer which is performed with awe and humility enlivens the heart and stimulates it to do good deeds and also makes it adapt to good deeds, just as every good action which is performed outside of the prayer increases ones khushoo' within the prayer.

Therefore, the performance of prayer with earnestness and bringing together the elements of love, fear, hope, awe and reverence, all of which are constituents of khushoo' is a necessary and vital matter. As is well known, the difference between an accepted prayer and a rejected one is khushoo'.

Ibn al-Qayyim mentions in Al-Madaarij,

"Two people pray in the same row, behind the same Imaam-and the difference between the prayers of the two is like the distance between the heavens and the earth."

And this is because in one heart is khushoo' and in the other heart-which is dead and has found more pleasure in escaping to the valleys of the world-there is the darkness of heedlessness.

_____________________

1. The taabi'ee, Talq ibn Habeeb was asked to define taqwaa. He said, "Taqwaa is to act in obedience to Allaah, hoping for His Mercy upon a light from Him. And taqwaa is to abandon acts of disobedience to Allaah, out of fear of Him upon a light from Him." Reported by Ibn Abee Shaibah in his Kitaabul-Eemaan, no. 99. Ibn al-Qayyim (may Allaah have mercy on him) explained the phrase, "... upon a light from Him ..." to mean pure and correct faith, that nothing but pure faith initiated the servant to perform the action. [Transl. note]

2. Reported by Ahmad, Bazzaar and others. Shaikh al-Albaanee declared it authentic in Silsilatul-Aahaadeeth ad-Da'eefah, vol.1, p.16, in relation to the false hadeeth, "Whoever is not prevented by his prayer from committing obscene and evil deeds does not increase except in distance from Allaah."

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Category: Tawbah: Turning in Repentance to Allaah

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Repentance (Tawbah) is a spiritual necessity in Islaam. As humans, who are not infallible, we will commit sins, and we will make mistakes, even with good intentions.

There can be no sincere making of Tawbah for any sin or mistake without self-actualization, meaning that we have to first be aware that we are fallible beings, who need to take constant calculation of our intentions, thought processes and actions.

The Qur'an states (Surah Al-Hashr [59]:19):

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ

"And be not like those who forgot Allah, so He allowed them to forget themselves; these it is who are the transgressors."

If we have knowledge of self, then it enables us to see our wrongdoing, which leads towards a feeling of remorse within us if we are connected to our souls. There cannot be true Tawbah without having remorse. In fact, Prophet Muhammad (prayers and peace be upon him and his family) stated, "Remorse is repentance." (Ibn Majah & Ahmad)

Besides the characteristic of remorse, fear of earning the displeasure of Allah (SWT) is an aspect of sincere tawbah. The Qur'an says (An-Naazi'aat [79]: 40 – 41),

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

"And as for he who fears the station of his Lord and prohibits the soul from desires, then indeed paradise will be his abode."

Sincerity in tawbah does not mean that we will become sinless for the rest of our lives or become free from error; we will not be. In fact, we may, with sincere intentions, fear committing a sin and repeat it again in the future. Though, fear is a part of Tawbah and is based upon the knowledge that if we keep committing particular sins we may not have the opportunity to seek forgiveness for them and die in a state in which our sins outweigh our good deeds, which means entrance into hell-fire.

Going back to self-actualization, not only should we be aware of our personal weaknesses but also the environments that feed those weaknesses. In other words, we need to see if we are engaged in activities and keep company with people that lead us to commit more sin. Therefore, Tawbah should also have the feature of looking at the roots of what influences us to commit particular sins or mistakes.

Let's ask ourselves some questions:

• When we make tawbah for back-biting, are we continuing to keep company with gossipers?
• If we have a problem with drinking or smoking hashish, do we listen to rap music that glorifies getting high?
• If we have a problem with arrogance or conceit, is it because we suffer from low self-esteem so we seek to feel better by putting others down?

These are just some examples of the type of inventory that we have to take to look at the roots of our behaviors of why we are doing what we do. Without taking such inventory, our tawbah is deficient.

There are many supplications seeking forgiveness and Tawbah in the Qur'aan, ahadeeth and aathaar, which are good to learn. For example, the supplication of Yunus (as) when he found himself in the stomach, the belly of a whale (Al-Anbiyaa [21]:87):

وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن

لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

{And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses,

"There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers."}

In saying that, my advice to you but firstly to myself is that once we realize that we have committed an unlawful act, which requires Tawbah that we repent to Allah (SWT) with all of our hearts and in our native tongues if need be. Allah (SWT) knows what's in our hearts, and He (SWT) understands English, Farsi, Swahili, Urdu, etc. The key is to be sincere and to seek self-improvement.

The Qur'an says (2:222),

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

"Surely Allah loves those who repent often and those who purify themselves."

May Allah (SWT) make us of those whom He (SWT) loves. Ameen!

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This story is a reminder of the power of saying Istighfaar (seeking forgiveness) frequently. Let's remember that the Prophet (s.a.w) used to say Istighfaar frequently during the day.

Tafseer Al-Qurtubi states:

A man complained to Al-Hasan about a drought, and he said to him: "Pray to Allah for forgiveness."

Another man complained to him of poverty and he said to him: "Pray to Allah to forgive you."

Another man said to him: "Pray to Allah to bless me with a child." He said: "Pray to Allah for forgiveness."

Another complained to him that his garden was dry. He said to him: "Pray to Allah for forgiveness."

He was asked about it and he said:

"This is not my personal opinion, for Allah says in Surah Nooh (interpretation of the meaning): 'Ask forgiveness from your Lord, verily, He is Oft Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers." Tafseer Al-Qurtubi (18/301-302)

One of the narrators of a Hadith was asked about the manner in which forgiveness is to be sought, to which he answered:

"The Messenger of Allah (sallallaahu 'alayhi wa sallam) used to say: 'Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)'. [Saheeh Muslim].

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One of the things that stops me from praying Salaah is that my mother will taunt me,” said a college-going girl to me once, “I know I should pray, but I am afraid that she will say, “After doing so many wrong things, now you are praying?””

What this girl was saying is true, although it isn't a good enough excuse to stop praying. Many people, often even your close friends and well-wishers, don’t let you forget your past misdeeds if they see you start to turn over a new leaf by praying regularly or donning the hijab. “Hundreds of men have seen you uncovered for years. Now you decide to cover yourself?” comes the taunt with a cocked eyebrow and a smirk.

One of the major obstacles that people face when they feel regret in their heart for disobeying Allah and then turn back to Him to start a new life with religious vigour, is that the people around them — their family and friends — most of whom were their companions and supporters in their “non-Islamic” lifestyle and habits — will ridicule them, throw their past in their faces, and outright relinquish their company.

Fear of people and of being socially ostracized keeps hundreds of believers from turning back to their Lord in sincere Taubah (repentance); the kind of repentance that brings about in them a permanent change for the better.

What is absolutely amazing is that the One being disobeyed has such a just system of retribution that He, despite being the Greatest Being of all, whose wrath is also the greatest, forgives in such an all-inclusive way that He erases a person’s sins and past misdemeanours entirely, without a trace, from their book of deeds. That person becomes as if he had never committed those sins in the first place. And this applies even to major sins, or “Kabaa’ir”, if their required expiation, if any, is given.

The pre-requisite for acceptance of repentance is that it is absolutely sincere and that the person compensate for his/her past misdeeds by rushing forth in good deeds.

However, one of the unique characteristics of Allah’s all-encompassing forgiveness is what no mortal or human system of justice, no matter how benevolent and lenient, could ever do: on the sincere repentance of a believer that is followed by an absolute turnaround and rushing forth in good deeds, Allah actually converts his or her past sins into good deeds!

Allah says in the Qur’an: “Except him who repents and believes and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful.” (25:70)

So, for example, if someone used to lie a lot in their past, or a woman did not observe hijaab during most of her youth, then they sincerely repent and do the opposite, Allah will write off all their lies as truths, and replace the woman’s years of staying uncovered as having instead been spent in dressing modestly.

Is there any system of human justice today in this world that takes a convicted criminal’s past “criminal record” and converts it into a record of honorable achievements? Nay, the world and its inhabitants are, on the contrary, quick to permanently label and tarnish individuals who commit crimes or misdemeanours, so much so that once their vice or mistake is well-known and out in the open, people don’t let them forget it — ever. Media and publications record and report the event to all corners of the globe. History writes them off as people who did such-and-such crimes, even if they changed for the better before they died.

Consequently, criminals and sinners are forever judged for the wrong things that they did in the past, so much so that it seems useless and futile for them to even try to turn over a new life. Even if they have a rare flicker of hope for renewal, it quickly wanes as they give in to the insinuations of Shaitan when he tells them: “There is no going back now. You are tainted for life as a thief/prostitute/atheist/polytheist. You might as well continue as you are.”

It is only Allah’s magnificent forgiveness and His benevolent system of retribution that can provide solace and often the only hope to regretful people who have committed crimes and indulged in vices.

Consumed with guilt, as they slump with tears of regret pouring down their cheeks, they can feel peace descend in their heart just by the knowledge that, even if the world shuns them, labels them, tarnishes their past reputation and refuses to forgive or forget their mistakes, the One above has not just forgiven them and wiped out their misdeeds from their records, but — depending on their sincerity and steadfastness on the path of righteousness — He will convert their past sins into good deeds!

And yet, how many of us who have gone far, far ahead in a life of vice and disobedience to Allah, often get deluded by thinking: “But I can’t turn back now. Allah won’t possibly forgive all the wrongs I have done.”

Well, think again. It is never too late.

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Most people are aware of the conditions people must fulfill before their repentance is accepted, namely giving up the sin, regretting the sin, and determining never to commit it again.

However, in this article we will highlight some practical steps people should follow in order to help achieve sincere repentance.

Let us go through these practical steps together with the permission of Allaah The Almighty:

First: Trying to count all the sins that you have committed since adulthood until the present time.

This is an introduction to repenting for all these sins, because when the soul considers all its sins, it will be humble and tend to repent as soon as possible. Here is a list of the categories of sins to help you remember your past sins:

- Sins of the body such as the tongue (backbiting, tale-bearing, lying, and ridiculing others); the eyes (looking at what is prohibited), ears, hands, feet and private parts.

- Sins of the heart, such as arrogance, envy, aggression, self-conceit, and so on.

- Negligence in performing your duties towards one’s parents, relatives and negligence regarding the other duties such as enjoining what is good and forbidding what is evil, as well as Da'wah (calling to Islam).

- Negligence in the acts of worship like delaying the prayer after its due time.

Second: Try to count all the blessings of Allaah The Almighty upon you.

You should keep counting these blessings until you realize how negligent you are towards the rights of Allaah The Almighty and until you despair of counting. Allaah The Exalted Says (what means): {And He gave you from all you asked of Him. And if you should count the favor of Allaah, you could not enumerate them. Indeed, humankind is [generally] most unjust and ungrateful.} [Quran 14:34]

Then, you should make a comparison between the blessings that Allaah The Almighty sends down to you, and your misdeeds that are being sent to Him in return. In this case, you will not be able to resist your tears, your heart will be soft and you will say: “I acknowledge the favors that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon.” [Al-Bukhaari]

When you shed tears and feel remorse, you should then move to the third step.

Third: Repentance Prayer

After deserting the sin, you should immediately implement the advice of the Prophet, , who said: “Whenever one commits a sin, and then performs ablution perfectly, and prays two Rak’ahs (units of prayer) after which he seeks the forgiveness of Allaah He will forgive him.” [Al-Albaani: Saheeh]

Then, you should determine that you would never return to sins. In this way, you will live the best day of your life since your birth.

Fourth: Keep away from bad friends and evil companions.

Sever your relationship with them, because they will prevent you from returning to your Lord. If you succeed in getting rid of them, then this is a great sign that Allaah The Almighty has accepted your repentance.

Fifth: You should have a daily program of acts of worship to perform.

This program aims at helping you make up for what you missed and compensate your negligence towards the rights of Allaah The Almighty. This program should include reading parts of the Quran, Dhikr (words of remembrance) reported from the Prophet, night prayer and fasting. However, the most important thing is that this program should be gradual and realistic.

Sixth: You should attend a religious lecture in a masjid once a week on a regular basis.

This step aims at strengthening your relationship with your Lord and the righteous people who are your companions on the road to faith. Accompany those righteous people and never keep away from them.

***

Finally remember that you are in need of the Lord of the heavens and the earth, and that without Him, you are impoverished in every way.

Remember that you have wronged yourself, so be humble in front of your Lord. Listen to the teacher, Ibn Al-Qayyim who was an excellent example of humble servitude in front of Allaah The Almighty. While referring to some signs of sincere repentance, he said:

"The prerequisites of sound repentance include a special kind of humility in one’s heart that does not resemble any other feeling, because it only occurs to the sinful slave. Such a feeling cannot be obtained through hunger, or mere love; rather, it is a feeling beyond all of this. It breaks the heart completely, grabs it and throws it humbly in front of the Lord.

There is nothing dearer to Allaah The Almighty than this feeling, humility and submission on the part of His slave.

How sweet the words of the slave in this state are when he says:

I ask You by Your grandeur and my humility to have mercy on me….

I entreat You by Your strength and my weakness, by Your richness and my poverty to pardon me….

Here I am, the wrongful and sinful slave, before You… You have many slaves other than me, but I have no Lord but You…

I have no shelter other than with You, as there is no escape from You, except to You….

I ask and entreat You, as I am humble, poor, frightened and blind…

I ask You while I am surrendering completely to You, and weeping out of fear of You…. to pardon me...

Such a feeling is a sign of accepted repentance, so, if you lack this feeling, accuse your sincerity and correct your repentance.:"

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Imaam Ibn al-Qayyim (may Allaah have mercy on him) said in his famous book Al-Waabil As-Sayyib Min Kalaam At-Tayyib:

…So if Allaah intends goodness for His slave [after he has fallen into a sin], He opens up the doors of repentance for him and puts [in his heart] the feeling of need [for Allaah] and makes him dependant upon Allaah. Allaah grants him humbleness and brings him closer to Himself through enabling him to preform good deeds, and this one sin was the reason behind a [mountain] of good deeds, so much so that the enemy of Allaah [Iblees] will say, "O how I wish I had never made him commit that one sin!"

This is the meaning of some of the Salaf's saying:

"Verily, a slave commits a sin and thereby enters Jannah [because of it] and he preforms a good deed and enters Hell because of it."

They said, "And how is this?"

And it was said:

"[This is because] he commits the sin and he does not cease shedding tears concerning it, fearing [its consequence] regretting it, feeling shameful before his Lord the Most High. Hanging his head low with a broken heart, because of this, the sin is in truth more beneficial for him as it is the source of many good deeds after it. And through it the slave attains salvation and success, so much so that this sin becomes the reason for the slave to enter jannah [i.e through the mercy of Allaah].
And he [might] preform a good deed and does not cease in mentioning that, and feeling full of pride and is amazed at himself saying "I did and I did!" [i.e boasting] so pride enters [his heart] which results in his destruction."

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Allah (az) says in the Quran (57:16): “Has not the time arrived for the believers to humble their hearts to the Remembrance of Allah and what He has sent down from the truth…?”

Once upon a time in Arabia a bedouin man set out on a journey through the desert. Before his departure he spent several days feeding food and water to his strong camel so that it could store necessary nutrition for the journey. He himself loaded his own provisions onto the camel and off he went. This camel had been with him since its birth and it had never let him down. Some days into his journey, in the middle of the desert, he came across an area of shade at the foot of a crescent shaped sand mountain formed by the wind. Finding this rare strip of shade, he decided to rest for a while. He unmounted his camel, made it kneel down and tied up his legs so that it wouldn’t move, then he lay down in the shade and went to sleep. He awoke a short while later and to his shock and horror, he saw that his camel had disappeared. He jumped up and began running around looking for his camel. The camel was carrying more than his journey’s provisions: it was carrying his life on its back. All of the man’s food and drink were with the camel. A couple of hours passed and the man was now becoming increasingly desperate...

Moreover, he could sense weakness creeping into his limbs and thirst seeping into his blood. There was no sign of his camel. The man was searching and calling in all directions for his camel but it was nowhere to be seen. Another couple of hours elapsed and by now the man was verging on the state of total collapse and exhaustion. He put his hands on his head out of despair and realised that there was no hope: it was only a matter of time before he breathed his last breath. He could already feel his life ebbing away. Having lost all hope, the man though to himself, “If I am going to die anyway, I may as well die in the shade.” Therefore, with all his energy, he slowly crawled and dragged himself to the strip of shade in which he had first slept. With great difficulty, he managed to reach the shade whereupon he fell unconscious.

A while later the man awoke and lo and behold, he saw his camel standing in front of him! He jumped up and out of extreme happiness he lost his senses and cried, “O Allah!! I am Your lord and You are my servant!” The Prophet (peace be upon him) said: "Allah is more pleased with the repentance of a servant as he turns towards him for repentance than this that one amongst you is upon the camel in a waterless desert and there is upon (that camel) his provision of food and drink also and it is lost by him, and he having lost all hope (to get that) lies down in the shadow and is disappointed about his camel and there he finds that camel standing before him.

He takes hold of his nosestring and then out of boundless joy says: 'O Allah! You are my servant and I am Your Lord.' He commits this mistake out of extreme delight." [Sahih Muslim, Vol. #4, #6618)

O prisoner, why are you in prison? Mistaken identity? Framed? Flimsy evidence? False accusations? Wrong place at the wrong time? Someone else’s ‘fault’? You may be innocent of the reasons behind which you find yourself in prison, but ask yourself sincerely, “Am I really innocent of all sins and crimes that I have committed against my Lord?” When you uttered obscenities, was it really someone else’s fault? When you looked at the naked image, was it a case of ‘mistaken identity’ and it wasn’t really you? When you willingly and knowingly ate or drank something that your Lord had forbidden, were you ‘framed’ by someone? Why then do you complain about ‘false accusations’ when you are guilty of thousands of sins that your accusers do not even know about? Do you not realise that it is Allah who has put you through the trial of prison, out of His Infinite Mercy to you, so that you can repent to Him and cleanse yourself of these crimes for which you are undoubtedly guilty?

• Maybe you sinned in a state of heedlessness?
• Maybe you now feel ashamed?
• Maybe you now wish that the earth would swallow you alive because of those sins?
• Maybe you are in despair like than man searching for his lost camel?

It doesn’t matter.

Turn to Allah.

Repent unto Him.

Open your heart and pour your eyes out to Him.

Furthermore, you will find Him happier at your repentance than the man who found his lost camel.

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This story about “Istighfaar” is from the life of Imam Ahmed Bin Hanbal, who is considered as a renowned scholar of Islam and a famous theologian. Imam Ahmed is also considered to be the founder of the Hanbali school of fiqh (Islamic jurisprudence) and is one of the most celebrated Sunni theologians, often referred to as the "Sheikh ul-Islam" or the "Imam of Ahl al-Sunnah."

During his old age, while Imam Ahmed was travelling he stopped by a town. After the prayers, he wanted to stay for the night in the masjid yard because he didn’t know anyone in the town. Owing to his humility, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people.

Failing to recognize Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to be the host to him for the night. During his stay with the baker, Imam Ahmed observed that the baker would constantly recite Istighfar (seek forgiveness from Allah). Imam Ahmed asked the baker if the constant practice of saying Istighfar had any effect on him. The baker responded by telling Imam Ahmed that Allah had accepted all of his duas (supplications), except one. When he asked him what dua was it that hadn’t been accepted, the baker replied that he had been asking Allah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal.

On this, Imam Ahmed bin Hanbal said that Allah had not only listened to his dua but had dragged him onto his (the baker’s) doorsteps. (Summarized from Al Jumuah magazine, vol 19, issue 7,)

This story is a reminder of the power of saying Istighfaar (seeking forgiveness) frequently. Let’s remember that the Prophet (peace be upon him) used to say Istighfaar frequently during the day. Tafseer Al-Qurtubi states:

A man complained to Al-Hasan about a drought, and he said to him: "Pray to Allah for forgiveness."

Another man complained to him of poverty and he said to him: "Pray to Allah to forgive you."

Another man said to him: “Pray to Allah to bless me with a child.” He said: "Pray to Allah for forgiveness."

Another complained to him that his garden was dry. He said to him: "Pray to Allah for forgiveness."

He was asked about it and he said:

“This is not my personal opinion, for Allah says in Surah Nooh (interpretation of the meaning): ‘Ask forgiveness from your Lord, verily, He is Oft Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” Tafseer Al-Qurtubi (18/301-302)

One of the narrators of a Hadith was asked about the manner in which forgiveness is to be sought, to which he answered: "The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to say: ‘Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)’.” [Sahih Muslim].

The Prophet (peace be upon him) said: “Whoever frequently asks for forgiveness, Allah (swt) will appoint for him relief from every worry, a way out from every difficulty and provision coming from unimagined sources.” (Abu Dawud, Ibn Majah and Ahmad)

And Allah (Almighty) said:

“And whatever of misfortune befalls you, it is because of what your hands have earned.

And He pardons much.” (Surah 42v30)

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Shaykhul Islaam, Imaam Ibn Taymiyyah (may Allaah have mercy on him), said,

The punishment for a sin committed by a believer is removed in ten ways:

1. He repents to Allaah (tawbah), so Allaah accepts his repentance, for the one who repents from sin is like the one who has no sin.

2. He seeks forgiveness from Allaah (istighfaar), so Allaah forgives him.

3. He does good deeds that erase his sin for good deeds erase bad ones.

4. His believing brethren pray for him or seek forgiveness for his sins during his life or death.

5. Or they [ask Allaah] to bestow on him, as a gift from them, their reward for their deed(s), with which Allaah benefits him by.

6. His Prophet Muhammad, sallAllaahu `alayhi wa sallam, intercedes for him.

7. Allaah tests him with trials in this world which expiate his sin.

8. Allaah tests him in al-Barzakh (the intermediate life in the grave, between the death and the Day of Judgment) which expiates his sin.

9. Allaah tests him in the various stages of the Day of Judgment which expiates his sins.

10. Or the Most Merciful of those who have mercy has mercy on him.

Whoever, then, is missed by these ten cannot blame anyone but himself.

Source: Majmoo` al-Fatawa 1:45, 7:487

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Allaah (the Mighty and Glorious) says, “I said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft-Forgiving. He will send rain to you in abundance, and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’” [Nooh 71:10-12]

Al-Qurtubi (may Allah have mercy on him) said,

The words, “I said (to them): ‘Ask forgiveness from your Lord’” mean: ask Him for forgiveness of your previous sins with sincerity of faith. “Verily, He is Oft-Forgiving” means, He forgives everyone who turns to Him; this encourages us to repent. “He will send rain to you in abundance” means, He will send a great deal of rain to you. “And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.”

Al-Shu’bi said, ‘Umar went out to pray for rain and he did no more than pray for forgiveness until he came back, then it rained. They said: “We did not see you ask for rain.” He said,

“I sought rain with the real key by means of which rain is sought.”

Then he recited (interpretation of the meaning), “Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you in abundance.”

The word translated here as “key” – majaadeeh – refers to the stars which the ancient Arabs claimed brought rain. What ‘Umar (may Allaah be pleased with him) meant was to reject this false claim of the Arabs and explain that he had sought rain by the correct means, which is praying for forgiveness, not by means of the stars.

A man complained to al-Hasan about a drought, and he said to him,

“Pray to Allaah for forgiveness.”

Another man complained to him of poverty and he said to him,

“Pray to Allaah to forgive you.”

Another man said to him,

“Pray to Allaah to bless me with a child.”

He said,

“Pray to Allaah for forgiveness.”

Another complained to him that his garden was dry. He said to him,

“Pray to Allaah for forgiveness.”

We asked him about that and he said,

“This is not my personal opinion, for Allaah says in Soorat Nooh (interpretation of the meaning): ‘Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” (Tafseer al-Qurtubi, 18/301-302)

Secondly:

With regard to the wording of prayers for forgiveness, it is better to use the words narrated in the authentic Sunnah from the Prophet (peace and blessings of Allaah be upon him), which he either said himself or enjoined the Ummah to say:

(i) It was narrated from Shaddaad ibn Aws (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said,

“The best prayer for forgiveness is to say,

Allaahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’tu, a’oodhu bika min sharri ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir ul-dhunooba illa anta

O Allaah, You are my Lord and I am Your slave, You have created me and I am faithful to my covenant and my promise (to You) as much as I am able. I seek refuge with You from the evil of that which I have done. I acknowledge before You all the blessings You have bestowed upon me and I confess to You my sin. Forgive me for there is no one who forgives sin except You.”

He said, "Whoever says this during the day believing in it with certainty and dies that day before evening comes, will be one of the people of Paradise, and whoever says it at night believing in it with certainty and dies before morning comes will be one of the people of Paradise." (Narrated by al-Bukhaari, 5947.)

(ii) It was narrated from Abu Moosa al-Ash’ari that the Prophet (peace and blessings of Allaah be upon him) used to recite the following du’aa’,

Rabb ighfir li khati’ati wa jahli wa israafi fi amri kullihi wa ma anta a’lam bihi minni, Allaahumma ighfir li khataayaaya wa ‘amdi wa jahli wa hazli wa kulla dhaalika ‘indi, Allaahumma ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a’lantu anta al-muqaddim wa anta al-mu’akhkhir wa anta ‘ala kulli shay’in qadeer

O Allaah, forgive me my mistakes, my ignorance and my transgressing the limits of righteousness in my deeds and whatever You know better than I. O Allaah, forgive me the wrongs that I have committed deliberately or mistakenly or jokingly, for all of that is possible in me. O Allaah, forgive my past and future sins, what I have done secretly and openly, for You are the One Who brings (some people) forward and puts (others) back, and You are able to do all things). (Narrated by al-Bukhaari (6035), Muslim (2719))

(iii) It was narrated that Ibn ‘Umar said: We used to count that the Messenger of Allaah (S) said one hundred times in a gathering,

Rabb ighfir li wa tub ‘alayya innaka anta al-tawwaab ul-raheem

O Allaah forgive me and accept my repentance, for You are the Accepter of repentance, the Most Merciful. (Narrated by al-Tirmidhi, 3434, where it says al-Tawwaab al-Ghafoor (the Accepter of repentance, the Oft-Forgiving); Abu Dawood, 1516; Ibn Maajah, 3814)

(iv) It was narrated from Abu Yasaar that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever says

Astaghfir Allaah al-'Azeem alladhi laa ilaaha illa huwa al-hayyu al-qayyoom wa atoobu ilayhi

I ask forgiveness of Allaah the Almighty, besides Whom there is no god, the Ever-Living, the Eternal, and I repent to Him

will be forgiven even if his sin is fleeing from the battlefield [a major sin]." (Narrated by al-Tirmidhi, 3577; Abu Dawood, 1517)

(v) It was narrated from Abu Bakr as-Siddeeq (may Allaah be pleased with him) said that he said to the Messenger of Allaah (peace and blessings of Allaah be upon him),

"Teach me a du'aa which I may recite in my prayer."

He said, “Say:

Allaahumma inni zalamtu nafsi zulman katheeran wa laa yaghfir ul-dhunooba illa anta faghfir li maghfiratan min 'indaka warhamni innaka anta al-ghafoor al-raheem

O Allaah, I have wronged myself greatly and no one forgives sins but You, so grant me forgiveness from You and have mercy on me, for You are the Oft-Forgiving, Most Merciful.” (Narrated by al-Bukhaari, 799; Muslim, 2705)

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“O you who believe! Turn to Allaah with sincere repentance…” [al-Tahreem 66:8].

Allaah has given us time to repent before the honourable scribes (kiraaman kaatibeen – recording angels) record our deeds.

The Prophet (peace and blessings of Allaah be upon him) said: “The (scribe) on the left hand raises his pen (i.e., delays writing) for six hours [this may refer to six hours of 60 minutes as measured by astronomers, or it may refer to short periods of time during the day or night – Lisaan al-Arab] before he records the sinful deed of a Muslim. If he regrets it and seeks Allaahs forgiveness, the deed is not recorded, otherwise it is recorded as one deed.”
(al-Tabaraani in al-Kabeer).

A further respite is granted after the deed has been recorded, up until the moment before death approaches..

The problem is that many people nowadays do not place their hope and fear in Allaah. They disobey Him by committing all manner of sins, day and night. There are those who are being tested by the idea of regarding sins as insignificant, so you may see one of them regarding certain “minor sins” (saghaair) as inconsequential, so he might say, “What harm can it possibly do if I look at or shake hands with a (non-mahram) woman?”

They think nothing of looking at women in magazines and on TV shows. Some of them, when they are told that this is haraam, may even facetiously ask, “So how bad can it be? Is it a major sin (kabeerah) or a minor sin (sagheerah)?"

Anas (may Allaah be pleased with him) said:

“You do things which in your eyes are less significant than a hair, but at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), we used to count them as things that could destroy a man.”

Ibn Masood (may Allaah be pleased with him) said:

“The believer regards his sin as if he were sitting beneath a mountain which he fears may fall on him, whereas the sinner regards his sin as if a fly lands on his nose and he swipes it away.”

Will these people then understand the seriousness of the matter when they read the following hadeeth of the Prophet (peace and blessings of Allaah be upon him)? “Beware of the minor sins which are often thought of as insignificant, for they are like a group of people who stopped in the bottom of a valley. One of them brought a stick, and another brought a stick, until they had gathered enough to cook their food. These minor sins, if a person is called to account for them, will destroy him.”

According to another report, he said: “Beware of minor sins, for they will pile up until they destroy a person.” (Ahmad)

The scholars said that when minor sins are accompanied by a lack of shame or remorse, and with no fear of Allaah, and are taken lightly, then there is the risk that they will be counted as major sins. Hence it is said that no minor sin is minor if you persist, and no major sin is major if you keep on seeking forgiveness.

So we say to the one who is in this situation: Do not think about whether the sin is major or minor; think about the One Whom you are disobeying.

InshaAllah, these words will benefit those who are sincere, and who are aware of their sins and shortcomings, and do not insist upon doing wrong and adhering to their faults.

These words are for those who believe in the words of Allaah (interpretation of the meaning): “Declare (O Muhammad) unto My slaves, that truly, I am the oft-Forgiving, the Most-Merciful.” [al-Hijr 15:49] and in His words “And that My Torment is indeed the most painful torment.” [al-Hijr 15:50].

It is essential to keep this balanced view in mind.

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Category: Tawbah: Turning in Repentance to Allaah

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His Hands are stretched and the angel waits …for you to repent! Turn back to At-Tawwaab: the One who consistently accepts repentance AND doesn’t tire of accepting it AND accepts repentence each time His slave repents.

Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet sal Allahu alayhi wa sallam said: “Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west”. [Muslim]

Abu Umamah (May Allah be pleased with him) reported that the Messenger of Allah sal Allahu alayhi wa sallam said, “The angel of the left raises [and holds] his pen for six hours from the Muslim servant of Allah who has wronged or committed a mistake. So if he regrets and seeks Allah’s forgiveness from it he returns it back, and if that is not the case then it is written as one.” [Mu'jam al Kabeer, Hasan according to Albani]

Usually we think that repenting immediately after committing a sin is like being a hypocrite or that it is not a sincere repentance but rather this is a trick from Shaytan to make us despair in the Mercy of Allah. Look at the description that Allah gives to the people of Jannah:

“Those who when they commit a sin or wrong themselves remember Allah right away and ask for forgiveness for their sins - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know.” (3:135)

Do not think that your sins are too great or too many for Allah to forgive! Allah calls those who despair and lose hope in His Mercy disbelievers. Rather, repent immediately if you happen to fall into a sin and there you will find the Mercy of Allah before you. Remember that every son of Adam is a sinner, but the best of the sinners are those who repent. The Prophet sal Allahu alayhi wa sallam said, “Allah turns with mercy to him who turns to Him in repentance”. [Bukhari and Muslim] The Prophet sal Allahu alayhi wa sallam also promised Tooba for the one who seeks forgiveness much. So, what are you waiting for?

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1. Repentance is the most noble and beloved form of obedience in the eyes of Allah Ta'ala. He loves those who repent and it is because of His love for His creation that He tests them with sins so that He may shower His blessings and favours upon them after they repent.

2. Repentance has a status that no other form of worship has. This is why Allah is extremely happy when a servant repents just as a traveller is happy when he finds his lost mount in the desert.

This pleasure of Allah has a great impact on the heart of the one repenting. Hence, the repenting person reaches the status of being amongst the beloved through his repentance.

3. Repentance brings about humbleness and a sense of helplessness that is not easily acquired through other forms of worship.

4. Allah’s statement, "Except those who repent, have faith and good deeds, those Allah will charge their sins for good deeds. Certainly Allah is most forgiving and merciful." (Qur'aan 25:70)

This is a greatest glad tiding for those who repent and combine their repentance with faith and good deeds.

Repentance breeds good deeds, whilst sinning (without repentance) can cause deprivation of obedience altogether. It has been said that committing sins regularly will darken and harden the heart. It may even lead a person to reject Allah completely (Allah forbid) or lead him to commit a bigger sin. There is no recourse for a sinner except to ask Allah for forgiveness and to feel great regret for his actions.

Repentance is to repent from the heart, to train the heart into obedience and to make a firm resolution never to commit the sin again.

The repenting person should remember three facts:

1. The grave consequence of sins.
2. The painful punishment for sins and
3. The helplessness of the servant with regards to these two things.

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True Tawbah is not only expressed in feelings from the heart and words on the lips, but also in the penitent individual's actions. He should be driven by his desire for absolution to correct whatever wrong he has done and make amends. Allâh ('azza wa Jall) promises to pardon those who sincerely repent,

"When those who believe in Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: "Salâmun 'Alaikum" (peace be on you); your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allâh), then surely, He is Oft­-Forgiving, Most Merciful." {Sûrah al-An'âm (6):54.}

If th e truth were sinfully concealed or lies disseminat ed to others, repentance must be accompanied by an open declaration of the truth for it to be valid. In reference to those who hid knowledge about Prophet Muhammad (Sallallâhu Alayhi Wasallam) and Islâm which was contained within the scriptures of the Old and New Testament. Allâh (Azza Wa Jallâh) pronounces His curse on them, as well as the curse of the angels and all mankind, with the following exceptions: As translated, "Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful." {Sûrah al-Baqarah(2):160}     

Real Tawbah will not only cause the wrongdoer to renounce the sin from which he is seeking absolution, but it should also motivate him to voluntarily perform additional deeds of righteousness. The spiritual change which takes place during true repentance should be translated into righteous actions as a positive replacement in the soul for the iniquity which it has abandoned. Because of the importance of good deeds to the process of repentance, Allâh (Azza Wa Jallâh) has included it among the conditions for pardon and release from the consequences of sin. Allâh (Azza Wa Jallâh) emphatically states in the Final Revelation that,

"And whosoever repents and does righteous good deeds, then verily, he repents towards Allâh with true repentance." {Sûrah Furqân (25):71}     

Also, "And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death)." (Sûrah Tâ Hâ, Ayâh no.82)

For example, the acceptance of Islaam is an act of repentance wherein one turns from a life of error to the clear path of Allâh ('azza wa Jall). However, the Prophet (sallallâhu 'alayhi wasallam) explained that the declaration of faith erases all previous sins, only if it is followed up by good deeds as prescribed by Allâh (Azza Wa Jallâh), otherwise the convert is still held to account for earlier sins.

'Abdullâh ibn Mas'oud said, "Some people asked Allâh's Messenger: 'Oh Messenger of Allâh! Will we be held responsible for what we did during the Jâhilîyah (time of ignorance before embracing Islâm)?' He replied, 'Whoever does good deeds in Islâm will not be held to account, but one who does evil will be accountable for the time before Islâm and after.'"[ Collected by al-Bukhârî and Muslim ]

Furthermore, Allâh ('azza wa Jall) promises to reward those who repent and do righteous deeds with additional good in place of their past evil deeds, and grant them on top of that paradise as their ultimate reward. Allâh (Azza Wa Jallâh) says, "Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds, for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful." {Sûrah Furqân (25):70}     

And in Sûrah Maryam Ayâh no.60, Allâh ('azza wa jallâh) says, "Except those who repent and believe (in the Oneness of Allâh and His Messenger Muhammad (SAW), and work righteousness. Such will enter Paradise and they will not be wronged in aught." 

Without such a position transformation, the sinner's sorrow and regret may merely lead him into a state of extreme depression. In this weakened condition, he then becomes susceptible, once again, to the whisperings and proddings of the devils from within and without. Ultimately, the forces of evil may cause him to fall into further transgression. Therefore, the sincerely repentant should deliberately seek out all possible avenues of righteousness to avail himself of Allâh's Grace, whereby He has vastly multiplied the value of good deeds. Allâh ('azza wa Jall) said in the Qur'ân, "Whoever brings a good deed (Islâmic Monotheism and deeds of obedience to Allâh and His Messenger SAW) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allâh and His Messenger SAW) shall have only the recompense of the like thereof, and they will not be wronged." (Sûrah al-An'âm (6):160)     

Abu Hurayrah quoted Allâh's Messenger (aallallâhu 'alayhi wasallam) as saying, "Whoever intends to do good, but does not do it has one good deed recorded for him. If he intends to do good and does it, ten to seven hundred good deeds are recorded for him. While he who intends to do evil, but does not, no entry is recorded. If he does it, then it is recorded." [Narrated by Ibn'Abbâs and collected by al-Bukhârî and Muslim]

This divine favor of increase in effect of righteous deeds gracefully helps man erase his many sins, if he acts wisely. Allâh ('azza wa Jall) says in the Final Revelation, "And perform As-Salât (Iqâmat-as-Salât), at the two ends of the day and in some hours of the night [i.e. the five compulsory Salât (prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder (an advice) for the mindful (those who accept advice)." {Sûrah Hûd (11):114}     

The Prophet (Sallallâhu Alayhi Wasallam) was also reported to have said, "Fear Allâh wherever you may be, follow an evil deed with a good one and it will erase it, and treat people well." [Collected by at-Tirmidhî and authenticated by al-Albânî in Sahîh Sunan at-Tirmidhî]

By following such a path the chances of earning Allâh (Azza Wa Jallâh) forgiveness will be greatly improved, "Except him who has done wrong and afterwards has changed evil for good, then surely, I am Oft-Forgiving, Most Merciful." (Sûrah an-Naml (27):11)    

Allâh ('azza wa jall) has also made the major righteous deeds a source of expiation for sins. This is because these foundational pillars of Islâm are designed to train the believer in righteousness, when they are performed according to both the Book of Allâh ('azza wa jall) and the Sunnah of His Messenger (sallallâhu 'alayhi wasallam) as Ibn Rajab defines this knowledge, saying,

"Beneficial knowledge is to define, accurately and meticulously, the texts of the Book and Sunnah and to understand them according to the Salafus-Sâlih (the Pious Predecessors). They become good deeds of the highest order capable of cleansing the true believers of many of their sins.”

Wudû (Ablution)

Abu Hurayrah reported that Allâh's Messenger (Sallallâhu Alayhi Wasallam) said: "When a servant [of Allâh (Azza Wa Jallâh)] washes his face, every sin he contemplated with his eyes will be washed away along with the last drop of water; when he washes his hands, every sin they committed will be washed off from his hands with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the last drop of water. So that he comes out pure from sin." [Collected by Muslim]

Salâh (Formal Prayer)

Humrân reported on the authority of 'Uthmân ibn 'Affân that he heard Allâh's Messenger (Sallallâhu Alayhi Wasallam) say, "The obligatory prayers of the one who properly performed Wudû (ablution) as Allâh ('azza wa jall) the Exalted enjoined on him, will be an expiation for sins committed between them." [Collected by Muslim]

In another narration 'Amr ibn al-'Aas reported that on one occasion 'Uthmân asked for some water to make Wudû and he quotes Allâh's Messenger (Sallallâhu Alayhi Wasallam) as saying, "When the time for a prescribed prayer arrives and a Muslim performes Wudû well and humbly offers prayers with proper bowing, it will be an expiation for his past sins as long as they are not major sins, and that is for all times." [Collected by Muslim]

Salâtul-Jumu'ah (Friday Congragational Prayer)

Abu Hurayrah reported that Allâh's Messenger (sallallâhu 'alayhi wasallam) said, "If anyone performs Wudû well, then comes to the Friday prayer, listens and keeps silent, his sins between then and the next Jumu'ah plus those of three extra days will be forgiven. But he who plays with pebbles has caused an interruption." [Collected by Muslim and Sunan Abî Dâwûd, for a longer narration also reported by Abu Sa'îd al-Khudrî and authenticated (Hasan) by al-Albanî in Sahîh Sunan Abî Dâwûd]

During the Prophet Muhammad (sallallâhu 'alayhi wasallam) time the floor of the Masjid was gravel. One who plays with the stones during the Friday sermon kKhutbah) distracts himself and possibly others with his idle actions, or with the sound made by the clicking of the stones. The Prophet (Sallallâhu Alayhi Wasallam) equated it with idle talk which he forbade saying, "One should be quiet when the Imâm is speaking." Narrated by Salmân [Collected by al-Bukharî]

Muslims are required to listen attentively to the Friday sermon and remain silent throughout, so much so, that even telling others to be quiet is not allowed. Abu Hurayrah reported Allâh's Messenger (Sallallâhu Alayhi Wasallam) as saying, "If one of you tells his brother to be silent while the Imâm is giving the sermon, he is guilty of idle talk." [Collected by al-Bukharî, Sahih Muslim and Sunan Abî Dâwûd]

Laylatul-Qadr (Night of Power)

This is a night among the last ten nights of Ramadân (the 9th month of the lunar calendar) known only to Allâh ('azza wa Jall). Abu Hurayrah related that the Prophet (Sallallâhu Alayhi Wasallam) said, "All the previous sins of any one who gets up for prayer during the Night of Power (Laylatul-Qadr) out of faith and seeking his reward from the Lord, will be forgiven." [Collected by al-Bukhârî]

Sawm (Fasting)

Abu Hurayrah related that the Prophet (Sallallâhu Alayhi Wasallam) said: "All the previous of any one who fasts the month of Ramadân out of faith and seeking his reward from the Lord, will be forgiven." [Collected by al-Bukhârî]

Hajj (Pilgrimage to Makkah)

Abu Hurayrah stated that Allâh's Messenger (Sallallâhu Alayhi Wasallam) said, "Whoever makes pilgrimage to his House (Ka'bah) and does not have sexual relations with his wife nor commit sins (during the Hajj) will return (sinless) the way his mother bore him." [Collected by al-Bukhârî]

'Umrah (Minor Pilgrimage)

Abu Hurayrah reported that the Messenger of Allâh (Sallallâhu Alayhi Wasallam) said,

"The sins done between two 'Umrahs are expiated by them." [Collected by al-Bukhârî, Muslim, an-Nasâ'î, Ibn Mâjah and Muwatta Imâm Mâlik]

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Category: Tawbah: Turning in Repentance to Allaah

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Fellow Muslims! Fear Allaah and hold fast unto Islaam. That is the most trustworthy handhold. It is the fear of Allaah that sets the matters of one’s life and Hereafter right. Know also that Allaah’s Sunnah (His rules over His creatures) in this universe never change. Allaah says, {No change will you find in Allaah’s Sunnah (way of dealing) and no turning off will you find in Allaah’s Sunnah.} (Faatir 35:43)

It is in the Sunnah of Allaah and His rules that whoever sows good will harvest good and that whoever sows evil will harvest evil. He says, {Whoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom shall see it.} (Az-Zalzalah 99:7-8)  

It is a rule of Allaah over His creatures that whoever takes the way that leads to the success of his life of this world and its pleasure shall attain whatever Allaah has destined for him of this world and whoever takes the way that leads to the success of his hereafter and the Paradise, Allaah will make him reach his goal. Also, whoever takes the way that leads to the success of both this world and the Hereafter, obeys Allaah and abstain from sins, he will attain the success of this both world and the Hereafter. Allaah says, {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, then such are the ones whose striving shall be appreciated. On each –these as well as those- We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.} (Al-Israa’ 17:18-20)     

It is also of the rule of Allaah to test His slaves with the good and evil. He says, {We shall make a trial of you with evil and with good. And to Us you will be returned.} (Al-Anbiyaa’ 21:35)     

As for the Muslim, whenever any good affects him he knows that it is a favour from his Lord, for he knows that he deserves nothing from Allaah by right and this belief will make him thank his Lord and praise Him. Also, if any evil afflicts him he perseveres and seeks the reward of his Lord, for he knows that, that is the result of a sin he has committed or that Allaah wants to elevate his rank in the Hereafter. Allaah says, {And whatever of misfortune that befalls you, it is because of what your hands have earned. And He pardons much.} (Ash-Shoora 42:30)    

The Muslim examines himself, review his deeds and repents for every sin he commits. As for the disbeliever, if any favour comes his way, he becomes insolent and arrogant and starts transgressing. And when any calamity afflicts him he despairs and becomes impatient. This world is his Paradise and his lord is his desires.

Brethren in faith! Muslims, these days, are afflicted with many calamities. Many causes have however been given for these tribulations. Some say that they are a result of the evil plan of the enemies, some say they are the result of our economic recession and some say they are the result of the Muslim’s industrial and technological backwardness etc. All this are just symptoms of the ailment. The real cause of this sorry situation is the Muslim’s negligence of their religion individually and collectively. Allaah says, {(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say, ‘From where does this come to us?’ Say (to them): 'It is from yourselves (because of your evil deeds).’ And Allaah has power over all things.} (Aal ‘Imraan 3:165)    

He also says, {Allaah will not change the condition of a people as long as they do not change their state themselves.} (Ar-Ra‘d 13:11)     

Muslims in their history have passed through some periods which were more severe than the present one in afflictions and in which their enemies subjected them to persecutions. But then they made a sincere return to their religion with knowledge and Faith. They therefore, attained security and regained their honour, unity and wellbeing under the shade of Islaamic law. This injury was healed and their condition became better. In this age, the calamity is actually great for the Muslim nation, but it remains and indisputable fact that the affairs of the latter generation of the Muslim nation will never be set aright except by that which set right the affairs of their predecessors. So, blaming the enemies of Islaam for these calamities does not in any way absolve the Muslims from being responsible for their own woes, for how will the Muslims expect the unbelievers to solve their problems for them if they themselves fail to do so through the Book of Allaah, the Sunnah of his Prophet and in the light of their interests and those of their coming generations? The solution to Muslims’ problems therefore lies with Allaah and then with their rulers and scholars by letting the people know all that is good, encouraging them to do that and warning them against all that is evil as far as matters of their religion and life is concerned. This is a great responsibility that requires strong will and sincerity.

Fellow Muslims! Whenever a calamity afflicts a community, the first step to take is to have a sincere repentance. Allaah says, {And all of you beg Allaah to forgive you, O believers, that you may be successful.} (An-Noor 24:31)    

Every Muslim needs to have a sincere repentance. If anyone however says, ‘What is the relevance of my personal repentance to the rectification of the Muslims’ condition?’ He should be told that the cause of all good in this world and the Hereafter is the obedience to Allaah and the cause of evil retribution is to disobey Him. He should also be told that, the repentance of every individual brings greater good and reduces calamities on the Muslims.

Muslims should also unite in the face of this changing world that aspires to change the creed of Islaam and eliminate its values and laws.

Further, past nations were destroyed because of the existence of many sinners and fewness of righteous people. The sin of a single individual may destroy a whole nation. Allaah caused the people of Thamood to perish because one of them killed the camel. He caused epidemics to spread among the children of Israel –even in the presence of Musa and Haaroon because some of them committed adultery. Allaah says about some of the destroyed nations, {So We punished each (of them) for his sins; of them were those on whom We sent a violent wind with shower of stones, of them there were those who were overtaken by awful cry, of them were those whom We caused the earth to swallow and of them were those whom We drowned. It was not Allaah who wronged them, but they wronged themselves.} (Al-‘Ankaboot 29:40).     

Zainab bint Jahsh narrated that the Messenger of Allaah said, “Woe unto the Arabs because of an impending calamity. Today the debris of the Gog and Magog has been opened to this extent. And he demonstrated that extent by making a circle with his index finger and the thumb.’ Zainab said: ‘I said, ‘O Messenger of Allaah! Are we going to be destroyed while there are righteous people among us?' The Messenger of Allaah said, ‘Yes, when immorality and alcoholic drinking have become widespread.”

Do not therefore treat the matter of repentance lightly for it is the way out of all hardships. Hold fast unto the Book of Allaah and the Sunnah of His Messenger for they are the light and guidance that save from darkness and error.

Brethren in faith! The religion of Islaam commands the Muslims to be united and forbade them from disunity. Allaah says, {And hold fast unto the Rope of Allaah (the Qur’aan) and do not be divided among yourselves.} (Aal-‘Imraan 3:103)

He also says, {And do not dispute (with one another) lest you lose courage and your strength departs, and be patient.} (Al-Anfaal 8:46)

The religion of Islaam while enjoining unity among Muslims, does not however mean that the non-Muslims can be attacked or denied their rights which they enjoy under the Islaamic law. If many non-Muslims understand the justice of Islaam and its beauties, they would embrace Islaam and would not have blamed it for wrongful acts of some Muslims. Allaah says, {Say (O Muhammad to the people): ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him, be good and dutiful to your parents, kill not your children because of poverty –We provide sustenance for you and for them, come not near the shameful sins, whether committed openly or secretly and kill not any one whom Allaah has forbidden except for a just cause (according to Islaamic Law). This He has commanded you that you may understand.} (Al-An‘aam 6:151)     

Brethren in Faith! Fear Allaah as He should be feared, seek nearness to Him through righteous deeds and abstain from sins. Send forward good deeds before you meet Him and make good use of your life. Allaah says, {O you who believe! Fear Allaah and keep your duty to Him. Let every soul look for what he has sent forth for the morrow and fear Allaah. Verily, Allaah is All-Aware of what you do.} (Al-Hashr 59:18)    

Provide for yourselves answers that will save you from the hardship of the Day of Resurrection. The Messenger of Allaah said, “The foot of man will not slip on the Day of Resurrection until he is asked of his life as to how he has lived it, of his youth as to how he has used it, of his wealth as to how he got it and in what he spent it and about his knowledge as to what he did with it.”

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Dear Muslims! Fear Allaah for, the fear of Allaah leads to prosperity, happiness and success. You should know that man’s glory is in complete humbleness and love for the Majestic Lord and that man’s disgrace lies in his arrogance and disobedience to Allaah. Allaah says, {Whosoever desires honour, power and glory then to Allaah belong all honour, power and glory [and one can get honour, power and glory only by worshipping Allaah (Alone)]. To Him ascend (all) the goodly words i.e. and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by by good deeds), but those who plot evils, -theirs will be a severe torment. And the plotting of such will perish.} (Faatir 35:10).

He also say, {And your Lord said: 'Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation.} (Ghaafir 40:60).

Humbleness to and love for Allaah can only be actualised through worshipping Allaah in all aspects. Among the major acts of worship is repentance. The greatest repentance which is the highest and the most compulsory act of worship is repentance from disbelief. Allaah says regarding what Prophet Hood as told his people, {And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strenght to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allah).} (Hood 11:52)     

Allaah also stressed while inviting the unbelievers unto repentance, {If they then repent, it will be better for them, but if they turn away, Allah will punish them with a painful torment in this worldly life and in the Hereafter. And there is none for them on earth as a Wali (supporter, protector) or a helper.} (At-Tawbah 9:74)     

Repentance from all sins is obligatory on every adult Muslim. This is emphasized by Allaah is His saying, {And all of you beg Allah to forgive you all, O believers, that you may be successful.} (An-Noor 24:31) The meaning of ‘Tawbah’ is to turn back to Allaah by abandoning all major and minor sins and to repent to Allaah from all known and unknown sins. Al-Agharr Al-Muzanee narrated that the Messenger of Allaah [saws] said, “O people! Repent to Allaah and seek for His forgiveness. I repent to Him in a day 100 times.” (Reported by Muslim).

A sincere repentance according to the scholars has conditions:

1. To discontinue the sin.

2. To regret over its occurrence.

3. To determine never to go back to that sin again.

4. To give back the right to whom it is due if the sin involves a man.

The Prophet [saws] has also informed us that repentance can be done any time during the day or night. Aboo Moosaa Al-Ash‘aree narrated that the Prophet (saws) said, “Allaah holds out His Hand during the night to receive the repentance of the one who has committed wrong during the day and holds outs His Hand during the day to receive the repentance of the one who has committed wrong during the night.” (Muslim)

Indeed, Allaah is very happy when any of His slaves repents. If he responds to the call of his Lord and repents, he will have a prosperous life in this world and the good rewards in the hereafter. If he however does not repent, Allaah will punish him for his sins and He is not unjust with anyone.

Be aware also dear brother, that, among the logical reasons behind Allaah’s love for His slaves’s repentance is that one of His attributes is ‘At-Tawwaab’ (the One who accepts repentance). It indicates that Allaah accepts the repentance even if it is done repeatedly. And this attribute necessitates the existence of a sinner who repents from his sins so that Allaah will accept his repentance and forgive him. All other beautiful names of Allaah are like that. Each name demonstrates a great attribute of Allaah that the name contains and each of Allaah’s Beautiful Names necessitates the appearance of its signs on the universe.

Another reason behind His love for His slave’s repentance is that Allaah Himself is the Benefactor, Master of Infinite Goodness; whoever obeys Him through repentance He will be kind to him and reward him in this world and the next and whoever neglects repentance, Allaah will be kind to him in this world and will punish him in the hereafter for his evil deeds; for your Lord is not unjust towards His slaves.

Further, it is alright to repent from some sins though one will be held responsible for sins that are not repented from.

Dear Muslims! The door of repentance is open to all and sundry until the sun rises from the west. It is then that the door of repentance will be closed and faith will be of no avail to a soul which has not believed before. Safwaan ‘Assaal narrated that he heard the Messenger of Allaah (saws) saying, “Allaah opened a door west side for seventy years for the purpose of repentance, it will not be closed until the sun will rises from the west.” (At-Tirmidhee)

Allaah has also promised the best reward and good abode for the repentant when He says, {(The believers whose Allaah has purchased are) those who repent to Allaah (from polytheism and hypocrisy, etc.), who worship Him, who praise Him, who fast (or go out in Allaah’s cause), who prostrate themselves (in prayer), who enjoin (people) for Al-Ma‘ruf (i.e. Islamic Monotheism and all what Islam has ordained) and forbid (people) from Al-Munkar (i.e. disbelief, polytheism of all kinds and all that Islam has forbidden), and who observe the limits set by Allah (do all that Allah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden). and give glad tidings to the believers.} (At-Tawbah 9:112)     

To emphasize Allaah’s love for the repentance of His servant, the Prophet [saws] said, “Allaah is happier when a servant of His repents to Him than a man who was on his camel in a waterless desert and the camel escaped from him with his food and water. When he has lost hope of finding it, he retired to a tree and lied down under its shade. As he was there, the camel suddenly appeared in front of him. He took hold of its halter and said in his state of excessive joy: ‘O my Lord You are my servant and I am Your Lord’. He uttered this erronious statement as a result of his being over-joyed.” (Muslim)

Fellow Muslims! Repentance is an act of worship done by the Prophets, Messengers and pious people. Allaah says, {Allah has forgiven the Prophet, the Muhaajiroon (Muslim emigrants who left their homes and came to A-Madinah) who followed him (Muhammad) in the time of distress (Tabuk expedition, etc.), after the hearts of a party or them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful.} (At-Tawbah 9:117)     

Muslim as a matter of necessity needs repentance every second of his life; he needs it after performing righteous deeds or after perpetrating forbidden acts. The Almighty says, {Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection).} (Hood 11:3)     

Brothers in faith! Fear Allaah that you may attain His Pleasure and Paradise and be saved from His wrath and punishment. Allaah says: {But as for him who repented (from polytheism and sins, etc.), believed (in the Oneness of Allah and His Messenger Muhammad), and did righteous deeds (in the life or this world), then he will be among those who are successful.} (Qasas 28:67)     

The Prophet (saws) also said, “Indeed, Allaah accepts the repentance of man as long as he hasnt started gargling (i.e. dying).”

Hasten to repentance and be consistent on that after every good deeds and bad ones. Allaah says, {And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent downto you from your Lord (i.e. this Qur’an, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not.} (Az-Zumar 39:54-55).     

Beware or wishful thinking that is caused by Satan and delusions of this finite world for, death can come suddenly. Some are indeed denied repentance by their unpreparedness for death and there are others who are lucky enough to repent sincerely before their death hence they are admitted among the righteous people by their Lord.

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Category: Tawbah: Turning in Repentance to Allaah

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Among its (the sins) effects is that the disobedient sinner is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains/ fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up. There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa (desire) and there is no bond/ fetter more strong than the bond of desire.

How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter?

How will a person take a single step forward when the heart is bound and harmful things approach it from every direction?

The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf (i.e. his desires, whims etc.) is to him a predatory animal. Thus there is no escape for the servant from having protection from Allaah. Taqwaa (fearing Allah) is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.

Every time the sheep is close to its shepherd it is safer from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is that every time the heart is distant from Allaah the harmful things are quick in approaching it and every time it is close to Allaah the harmful things become distant from it.

Remoteness from Allaah has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlessness. Some innovations are greater than some acts of disobedience and some things from hypocrisy and Shirk are greater than all of what has preceded.

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The following is a translation of amazing advice given by Shaykh Muhammad Mukhtaar Ash-Shanqeetee to Muslim Women.

Shaykh Mukhtaar is a scholar and has a seat in the Prophet [saw]'s Masjid and regularly teaches there and also resides in Madinatul Munawwarah.

At the present moment he is going through the Muwatta of Imaam Maalik in the Masjid of the Prophet [saws]; he is known for his righteousness and knowledge. May Allah [swt] reward him for his works and increase him in knowledge and righteousness. Ameen. 

******

Certainly Allah has given you your adab [good manners and etiquettes] and has made excellent your adab.  He raised you [rabbaakunna] and has made beautiful your tarbiyyah [upbringing].

Certainly Allah, the Most High, has promised the righteous women [muhsinaat] from amongst you a Great Reward and those who worship Him, since He does not allow any action [done for Him] to go to waste - be it done by a male or a female.

It is upon your hands that the great [men/women to be i.e. children] receive their upbringing [tarbiyyah]. Therefore, I advise you to have fear [taqwaa] of Allah; [since taqwaa] is the means by which to receive tawfeeq [guidance] for all good in the deen [religion], the dunya [the world] and in the aakhirah [hereafter].

I advise you to have taqwa [fear] from that which Allah has forbidden and that  each one of you should modify and transform all her affairs and all her endeavours to be far away from fitan [trials and tribulations] and mihan [tests].

For the main asset [ra’s ul maal] in this world is deen, so do not present yourselves to that which Allah has forbidden and each one of you should modify yourself to be true to Allah [saadiqatan ma’ Allah] in the upbringing [tarbiyyah] of boys and girls. Certainly in the righteousness of the mother is rectification for all.

For you [as an example] from the righteous predecessors, are the wives of the Prophet [saws], [who are] a beautiful example [qudwatan hasanah] - [since they are] chaste exemplary models [namaadhij at-taahirah].

I advise you to read the lives of the predecessors, the lives of the righteous and pure women. Those women who ordered the world to obey Allah, the Exalted and High [jalla wa a’laa] and [were the means] of bringing forth men who were saadiqeen [truthful] in their obedience and love for Allah, the Exalted and High [jalla wa a’laa].

Certainly, the righteousness and rectitude of the mother is the rectitude of the Ummah. Therefore we found many scholars who practiced [what they knew] and men who were true [saadiqeen] and righteous - their means towards righteousness being their mothers! To the point that the mother of Sufyaan ath-Thawri said her famous statement:

“O my Son! Seek knowledge and I will, with my spinning wheel, provide enough for you [to live on].”

So therefore, O Muslim Sister! Anticipate [the reward] from Allah [when] bringing up the great [men/women to be i.e. children] upon the obedience of Allah and the love of Allah.

I advise you to be good to your husbands and that each one of you - within her capability – be a helper for her husband towards the love and pleasure of Allah.

Many a righteous and pure woman [taahiraat] was the means for the righteousness and rectitude of her husband, and many a righteous and pure woman Allah used as a means to make hearts firm upon guidance!

Didn’t the Prophet [saws] go to the Mother of the Believers, Khadijah [rah], retreating [to her], frightened and alarmed? He said to her:

“I fear that something my happen to me.” [1]

So who strengthened him after Allah? Who was the one who said those pure words to him? Certainly it was her, the righteous woman, who had cognizance [knowledge] of her Lord [Rabb] and feared Allah with regards to her husband, so she said to him her true words:

“Never! By Allah, Allah will never disgrace you.” [2]

[Further] I caution you from evil role models and evil examples, by which the Ummah has been afflicted and tested [buliyat] during these times.

Allah! Allah! [*trans: this is an expression in Arabic which means fear Allah] that you should prefer [anyone] above those righteous and pure [examples] and substitute their pure lives and their illuminating positions [muwaqifihinna nadhirah] with the lives of abased and immoral women [naajinaat ad-daai’raat].

Allah! Allah! That the abundance of those who call to that which is prohibited by Allah affect you. Wear your Jilbaab [outer garment worn in the presence of those who are not mahram] and guard your modesty [hayaa’] and fear Allah during your day and your night.

And know that your beauty is in your hijaab by which you cover, and in the heart that is within your two sides [i.e. in your being]. Beauty is not the beauty of the soorah [form/face], [the beauty is] the beauty of the heart - which is the place upon which the Rahmaan looks and upon which He bestows His blessings [rahmah and salawaat].

In a Saheeh Hadeeth from the Prophet [saws], he said:

"Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works." [3]

We are in so much need of examples who are pure, good and righteous, who remind [us] of the righteous women [of before] and who renew for us honourable influence and effect [ma’aathir al kareemah], [i.e.] the lives of the righteous women who have passed before.

I ask Allah, the Adheem [Great], the Lord of the A’rsh al Kareem [Noble Throne] to rectify conditions and make the end result beautiful [yuhsinul a’aqibatu wal ma’aal].

_______________________

[1] Saheeh Bukhari

[2] Saheeh Bukhari

[3] Saheeh Muslim

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Category: Tawbah: Turning in Repentance to Allaah

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Shaykh Ali Tantawi (may Allah have mercy on him) in his memoir about Shaykh Ahmad Al-Zayaat (May Allah have mercy on him) (1/252) narrated,

Shaykh Ali Tantawi said:

“The Shaykh (Ahmad Al-Zayaat) was a teacher, who did not know anything of this world except the Azhar where he used to teach, the house he used to live in, and the road between them.

As years passed by and he got older, his health started to deteriorate and he needed to rest.

So the doctor forced him to take some time off and suggested that he goes somewhere away from his place of work and residence, and advised him to enjoy the quietness and calmness of the parks next to the Nile.

That is why one day, the Shaykh went out and stopped a carriage (as cars were not that available at the time). He told the driver,

'My son, take me to a nice place were I can enjoy the view and relax.'

The driver of the carriage, however, was a wicked person, and took the Shaykh to a place in Egypt, which at the time had several prostitution houses.

After arriving he told the Shaykh, "Here [we are]."

The Shaykh said,

'O son, Maghrib prayer is drawing near, where can I pray? Take me first to the Masjid.'

The Driver (pointing towards one of those houses) said, "The Masjid is over there."

The door of the place was open, and the lady running that house was sitting, in the manner those like her usually sit.

When the Shaykh saw her, he lowered his gaze. He saw a seat and so he headed towards it and sat, waiting for the Call to Prayer (Adhaan).

The woman in confusion, just stared at him.

What brought that man here?

He doesn’t look like any of her regular customers.

She kept thinking to herself, but did not dare ask him what he was doing here.

What kept her from asking was the shyness that remained in her heart, even as a prostitute. However, that shyness only appears in front of people of piety.

He, on the other hand, kept doing Tasbeeh (saying Subhaan Allah), whilst looking at his watch, until he heard the Adhaan of Maghrib from far away.

He asked her,

'Where is the Muadh-dhin (person who calls to prayers) here? Why didn’t he call for prayer when the time entered...are you his daughter?'

She … remained silent.

He waited for a while, and then said,

'My daughter, Maghrib time is short, and it is not permissible to delay it, and I do not see anyone here, so if you have your Wudhoo' (ablution) then pray behind me Jama’ah.'

He gave the call for prayer, and without looking at her, as he was about to give the Iqaamah, he noticed stillness behind him?!

He asked,

'What is wrong? Don’t you have your Wudhoo'?'

All of a sudden, it was as if her Eemaan (Faith) had woken up and she remembered the old days. The days when she was filled with purity, and was away from sin, she started to cry loudly and threw herself at his feet.

The Shaykh surprised, did not know in what way he could calm her.

She then began narrating her story.

He saw in her words great regret, and felt the truth in her repentance. He realized the sincerity in what she was saying, so he told her:

'Listen, my daughter, to what the Lord of all creation says: {Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the Mercy of Allah. Indeed Allah forgives all sins …”} (39:53).

All sins my daughter, all sins …

The door of repentance is open to every sinner and it is so wide that it can encompass them all no matter how heavy their load of sins is … even kufr (disbelief).

So whoever disbelieves in the all Mighty, after he was a believer, but repents before the hour of his death comes, and he was sincere in his repentance, and he renewed his Islam, Allah will accept him.

Allah, my dear daughter, is the most Generous of all. Did you ever hear of anyone generous shutting the door in the face of those who come seeking him?

Stand up and go wash yourself, and cover yourself. Go and clean your skin with water and your heart with repentance and regret. Approach your Lord, and I will wait for you.

But do not delay, so that we do not miss Maghrib prayer.'

She did as he asked, and returned to him with a new dress and a new heart. She stood behind him and prayed. She felt and tasted the sweetness of that prayer, and felt that this prayer purified her heart.

When the prayer was over, he told her,

'Come with me, and try to cut every relation you have with this place and everyone in it. Try to erase the time you spent here from your memory.
Consistently ask Allah for his forgiveness, and increase in doing righteous deeds.
Verily, adultery is not as big a sin as disbelief, and Hind (bint ‘Utbah – May Allah be pleased with her), was a disbeliever and had animosity in her heart to the Prophet of Allah. After that she became from the righteous believers, so much so that we say, 'Allah is well-pleased with her.'

The Shaykh then took her to a house of righteous ladies, and then found her a righteous husband and advised him to take good care of her.

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The Five Heart Corrupters are:

1. Excessive socializing;

2. Wishful thinking;

3. Attachment to others besides Allaah;

4. Eating to one's fill;

5. Sleep.

These five factors are the greatest corrupters of the heart. In this article I will mention the effects that are common to all of them as well as those effects that are unique to each of them.

Know that the heart is on a journey to Allaah, Most Great and Glorious, and to the world of the Hereafter, and [that it is able to] discover the path of truth as well as the faults of the soul and of deeds. Its path is traversed with its light, life, strength, health, determination ('azm), the soundness of its hearing and sight, as well as the absence of distractions and impediments from it.

These five (corrupters) extinguish its light, distort its vision, muffle its hearing, if they do not deafen it, dumbfound it, and weaken its powers/strengths altogether. They weaken its health, slacken its drive, halt its decisions, and reverse it (sending it backwards). And if one does not sense it, his heart is dead – as wounding a corpse does not inflict pain. They are impediments that prevent it from achieving its perfection, and prevent it from arriving to what it was created for, and making its pleasure and happiness ibtihaah and its enjoyment in arriving to it.

For there is no pleasure, sweetness, ibtihaaj, or perfection except by knowing Allaah and loving Him, peace in remembrance of Him, happiness and ibtihaaj in being close to Him and desiring to meet Him.[1] This is (the heart's) early paradise. As there will be no pleasure or success for it in the Hereafter, except by being its neighbour in the abode of pleasure in the early paradise. It has two paradises. It will not enter the second of the two if it did not enter the first.

I heard Shaykhul-Islaam Ibn Taymiyyah – may Allaah have mercy on him – say:

"Indeed there is a paradise in this world, whoever doesn't enter it will not enter the paradise of the Hereafter."

Some of those known for their love of Allaah (Al-Muhibboon) [were reported to have] said:

"The truly unfortunate people of this world are those who leave the world without tasting the sweetest thing it contains." When they were asked what it was, they replied: "The love of Allaah, to feel comfortable in His company, to desire to meet Him, turning towards Him and turning away from everything besides Him." Or some words similar to that.[2]

Everyone who has a heart bears witness to this and knows it as a result of having tasted it. And these five matters cut [the person] off from this, block the heart from it, impede its journey, cause sicknesses and defects for which, if the sick person does not realize it, [destruction] is feared.

The First Corrupter: Frequent Socializing

The effect of frequent socializing is that it fills the heart with the smoke of anfaas of humans until it becomes black, [3] causing it to be scattered, torn apart, worried, upset, and weak. It causes it to carry what it is unable to from mu'nat evil companions and waste what is beneficial for it, by becoming too preoccupied with evil companions and their matters to attend to what is beneficial. (The heart instead is busy with) scattered thoughts in the valleys of their requests and wishes. So what remains of it for Allaah and the life to come?

How many adversities has mixing with people brought and how many blessings has it repelled? [How many] trials has it caused and opportunities disabled, raziyyah caused to fall in baliyyah. Is aafah the downfall of people caused by other than people? Did Aboo Taalib at the time of his death have anything more harmful to himself than evil companions? They remained with him until they blocked him from the one statement that would have guaranteed him eternal pleasure.

This socializing based on love in this world, the fulfillment of desires from others, will change into enmity when the realities become manifest, and some of those who socialized will bite their hands in regret as the Almighty said: "On the Day when the sinner will bite his hands saying: If only I had taken a way to the Messenger. Woe to me, if only I hadn't taken so-and-so as a close friend. He misguided me from the Remembrance after it came to me.' And Satan is forever a deserter of humans in their time of need." (Soorah al-Furqaan, 25: 27-9)

He also said:

"Close friends on that Day will be foes of each other except the God-fearing." (Soorah Az-Zukhruf, 43: 67)

And He said:

"Indeed what you have taken besides Allaah is only idols. Love between you is only in this world, but on the Day of Resurrection you will disown each other and curse each other and your abode will be the fire and you will have no helpers." (Soorah al-'Ankaboot, 29: 25)

That is the state of those who share goals, they love each other as long they help each other to achieve it. But if the goal is cut off, it is followed by regret, sadness and pain, and that love will change into hatred, cursing, blame of one another, and the goals change into unhappiness and punishment, as is witnessed in this life in the states of those who share in failure, if they are caught and punished. Each supporter of falsehood, friendly regarding it, their mutual love must eventually change into hatred and enmity.

The useful defining principle in the matter of socializing is that one should mix with people in [acts of] goodness like Jumu'ah, the 'Eeds, Hajj, learning knowledge, Jihaad, giving advice; and avoid them in [acts of] evil, as well as unnecessary permissible things. If necessity requires mixing with them in evil and avoiding them is not possible, then beware, beware of agreeing with them. And be patient with their harm, for they must harm him if he does not have power or a helper. However, it is harm followed by honor and love for him, respect and praise for him from them, the believers, and from the Lord of the worlds.

Thus, patience with their harm is a better ending and a more praiseworthy conclusion. If necessity requires mixing with them in unnecessary permissible things, he should strive to transform the gathering into one of obedience to Allaah if it is possible, he should encourage himself and strengthen his heart, and not pay attention to the satanic whisper of discouragement which will prevent him from that, that this is Riyaa' [showing off], a love of displaying one's knowledge and state, etc., he should fight it and seek help from Almighty Allaah and try to affect them as positively as he can.

If destiny prevents him from that, he should remove his heart from among them the way a hair is removed from dough. Among them he should be present yet absent, close yet far and asleep yet awake. He should look at them and not see them, hear their words but not be conscious of them, because he has removed his heart from among them and ascended with it to the uppermost hosts (Al-Mala'il-A'laa) glorifying [Allaah] around the throne along with the pure celestial spirits. How difficult this is and trying for the souls, [yet] it is easy for whoever Allaah makes it easy. Between a slave and [that state] is that he be truthful to Allaah – Blessed and High – continually seeking refuge in Him, and that he throw his soul on [Allaah's] doorstep in humility. Nothing will help him to do that besides sincere love, continual remembrance of Allaah with the heart and tongue, and avoidance of the remaining four corrupters to be mentioned. He will achieve this except with righteous preparation and strong material from Allaah – Most Great and Glorious – and a truthful conviction, and freedom from attachment to other than Allaah, Most High. And Allaah Almighty knows best.

The Second Corrupter: Riding the Sea of Wishes

It is a sea without shores. It is the sea ridden by the bankrupt of the world. It is said:

Wishes are the capital of the bankrupt, and its travel provisions are the promises of Satan, and impossible imaginations and falsehood. The wealth of false wishes and false imaginations continue to play with one who rides them the way that dogs play with a corpse. They are the supplies of every disgraced, humiliated, low soul, having no conviction to achieve external realities. So it  turned away from them with mental wishes. And everyone has it according to his state: From a wisher for power and authority, or travel and international travel, or wealth and valuables, or women ... The wisher imagines an image of what he desires in his mind, and he succeeds in creating it and takes pleasure in capturing it. While he is in this state he suddenly awakes to find his hand chained. (p. 446)

The one who has lofty/high conviction [himmah] his hopes pivot around knowledge and faith and deeds which will bring him closer to his Lord. These wishes are faith, light and wisdom, while the wishes of those are deception and delusion.

The Prophet (p) praised the one who wishes for good, and made his reward in some things similar to that of the one who actually does it, like the one who says: If I had money I would do as so-and-so does who fears his Lord regarding his wealth, strengthening family ties with it, and extracts from it what is required. He said: "Regarding reward, they are equal." [4] The Prophet (p) wished in the Farewell Pilgrimage that he was doing Hajj Tamattu' and khalla and that he did not take a sacrificial animal with him, [5] as he was doing Hajj Qiraan. So Allaah gave him the reward of Qiraan which he did and the reward of Tamattu' which he wished for and combined for him both rewards.

The Third Corrupter: Attachment to Other Than Allaah

This is the absolute worst of the corrupters. There is none more harmful than attachment to other than Allaah, nor more able to cut the heart off from Allaah, and block it from what is beneficial to it and what will bring it true happiness. If a heart becomes attached to other than Allaah, Allaah makes him dependent on what he is attached to and he will be betrayed by it and he will not achieve what he was seeking from Allaah as long as he is attached to other than Allaah and turning to others besides Him. Thus, he will not obtain what he sought from Allaah nor will what he was attached to besides Allaah bring it for him:

"And they have taken gods besides Allaah that they might give them honor, power and glory. No. But they will deny their worship of them and become opponents to them." (Soorah Maryam, 19: 81-2)

"And they have taken besides Allaah gods hoping that they might be helped. They cannot help them but they will be brought forward as a troop against them." (Soorah Yaaseen, 36: 74-5)

The person most betrayed is the one who is attached to other than Allaah. For what he missed of benefits, happiness and success is far greater that what he obtained from those to whom he was attached, and it is exposed to disappearance and loss. The example of one attached to other than Allaah is like one seeking shade from the heat and cold in a spider's web (home), the weakest [wahn] of homes.

In general, the basis of idolatry and the foundation on which it is built is: Attachment to other than Allaah, and for the one who does so there is condemnation and betrayal, as stated by the Almighty:

"Do not set up with Allaah any other god or you will sit down reproved and forsaken." (Soorah al-Israa, 17: 22)

"Reproved" without anyone to praise you, "forsaken" without anyone to help you. As some people may be forced while being praised, like one is forced by falsehood, and he could be forsaken while being helped [by Allaah], like one forced and falsehood has gained the upper hand over him, and he could be praised and supported like one becomes established and gains dominion by way of the truth. The idolater attached to other than Allaah, his is the vilest category, neither praised nor supported.

The Fourth Corrupter: Food

The corrupter of the heart is of two types:

One of them is that which corrupts it by itself like the forbidden which are two types:

· Forbidden relative to Allaah like carcasses, blood, pork, wild animals that kill with the canine tooth [6] and birds that kill with claws.
· Forbidden relative to Allaah's slaves, like stolen, maghsoob, kidnapped, and what is taken without the permission of the owner either by force or by shame and blame.

The second is what corrupts as a result of its quantity and its exceeding limits, like wasting permissible things, excessive filling of the stomach, for it makes acts of obedience burdensome and it preoccupies the heart... chasing after belly desires and trying for it until it captures it. If it captures it he becomes preoccupied with following its activities and protecting the self from its harm, and being hurt by its weight, and it strengthens the elements of desire. It paves paths for Satan and expands them, for he moves among humans in the veins. Fasting narrows its passages and closes his paths and filling the stomach paves paths and widens them. Whoever eats a lot, drinks a lot, sleeps a lot and loses a lot. In the famous hadeeth: 

"No human fills a container worse than his stomach. Two small portions of food to straighten his backbone are sufficient. If he must [eat more], then let it be a third for food, a third for drink and a third for breathing." [7]

It is said that [on one occasion] Iblees – may Allaah curse him – met Yahyaa, son of Zakariyyaa – peace be upon them – and Yahyaa asked him: "Did you take anything from me." He replied: "No, except one night when food was presented to you, I made it so desirable to you that you ate your fill and you went sleep without making your regular supplications." Yahyaa said: "I swear by Allaah that I will never eat my fill again." Iblees then said: "As for me, I swear by Allaah that I will never advise another human again."

The Fifth Corrupter: Excessive Sleep

It deadens the heart, makes the body heavy, wastes time, and gives birth to a lot of negligence and laziness. Some [types] of sleep are extremely disliked, and some are harmful to the body. The best form of sleep is what takes place when there exists a strong need for it. Sleep at the beginning of the night is more praiseworthy and beneficial than at the end of the night, and sleep in the middle of the day is better than at its beginning and end. The closer sleep is to the beginning and ending of the day the less the benefit and the more the harm. [This is] especially the case for sleeping in the after noon ('asr) and sleeping at the beginning of the day, except for one who stayed awake all night.

And among the disliked aspects, according to the scholars, is sleep between Salaatul-Fajr and sunrise, for it is a time of special reward.[8] For that time escape, among the saalikeen (travellers), is a great loss. Even if they traveled all night they would not allow sitting down from the journey at that time until sunrise, because it is the beginning of the day and its key. [It is] the time for provisions to be sent down [and distributed], the time for obtaining portions and the descent of blessings, and from it the day is established. The ruling regarding the whole day is [based on] the ruling regarding that portion. One should only sleep at that time if one is forced.

In general, the most balanced/moderate (a'dal) and beneficial form of sleep, is sleep during the first portion of the night and the last sixth of the night. According to medical practitioners, the length of the most balanced form of sleep should be eight hours. In their view, more [sleep] than that or less than that will cause deviation in one's natural disposition according to it.

Among the forms of sleep that are not beneficial also, is sleep in the first part of the night shortly after sunset until  the darkness of 'Ishaa goes. The Messenger of Allaah (p) used to dislike it.[9] So it is disliked according to the Sharee'ah and naturally.

As excessive sleep causes these defects, putting aside sleep and abandoning it causes other major defects like bad temperament, dry personality and a warped disposition, as well as drying up of the humors [10] which aid in understanding and work, and it leads to illnesses which will prevent one afflicted from benefiting either with his heart or body.

Existence [of the world] was established on the basis of justice ('adl), so whoever adheres to moderation has grabbed his portion of the confluence of good.

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Living in the West, it seems that we are surrounded by people who do not understand our faith. Confused by our surroundings, we must ask ourselves 'Do we understand our own belief system?' Our Imaan is not always strong, and sometimes we find ourselves slipping away from the right path through no fault except our own ignorance, especially as to how we may strengthen our faith and ourselves in order to combat our inner desires as well as the temptations it calls us to.

Many of us find ourselves embracing Islaam, or revisiting (when more mature) the Islaam we were once taught through loved ones, but with a much more sincere approach. Through a lack of what should be basic knowledge, we appear to enter a state of emotional faith that places us on an almost transitional level. We rarely begin on the basis we should be working from, and we are reliant on any small conversation to guide us or help to maintain the uplifting and exciting feelings we have found. Imaan has been specifically described in videlicet terms as in the Hadeeth narrated by Umar (ra):

"One day we were sitting with Allaah's Messenger (pbuh) and a man suddenly appeared before us, wearing a very white dress, having very black hair, without any signs of journey upon him. He approached until he sat before the Prophet (pbuh) with his knees touching the Prophet's knees and he placed his hands on his thighs and said, 'Oh Mohammed, inform me about Islaam'.

Allaah's Messenger (pbuh) said, 'Islaam is to bear witness that none has the right to be worshipped but Allaah, and that Mohammed is the messenger of Allaah, to offer the salaat, pay zakaat, fast during the month of Ramadhaan, and to make Hajj if you are able and have the means to make the journey..' The man said, 'You spoke the truth.' We were surprised at his asking and confirming at the same time. He said 'Inform me about Imaan'. The Prophet (pbuh) said, 'Imaan is to believe in Allaah, His angels, His books, and Messengers, the Last day and to believe in His divine preordaining of all that is good and evil.' He again said 'You spoke the truth.' He said 'Inform me about Ihsaan.' He (pbuh) said 'Ihsaan (perfection) is to worship Allaah as if you see Him; if you can't see him, surely He sees you.' He said, 'Inform me about the Hour.' He (pbuh) said, 'The one asked has no more knowledge of it than the questioner.' He said, 'Inform me about His signs.' He said, 'The slave girl will give birth to her mistress and you will see the barefooted, naked, impoverished shepherds competing with each other in tall buildings.' Then the stranger left. The Prophet (pbuh) remained seated for quite a while, then he asked Umar 'Oh Umar, do you know who the questioner was?' He said, 'Allaah and His Messenger know best.' He said 'That was Jibreel, he came to teach you your religion.'" [1]

Notice the mentioning of the pillars of Islaam first, as one must know what he or she is required to embark on if they wish to become a practising Muslim. The Shahaadah carries with it a great deal of important and influential status, so significant is it that we must refer to our Shahaadah as our first operation amongst conviction and therefore must know of Allaah and His Messenger.

As our pillars of Imaan are cited, we must take clear note of them. We are told at the end of the Hadeeth that Jibreel (as) came to "teach you your religion", and we must understand the importance of this Hadeeth as we live in our common world. In this Hadeeth, faith is described and we are afforded a precedent to follow, in order not to confuse ourselves with this life and the hereafter.

What I would refer to as an emotional faith seems to posses and occupies many of us and we are often inclined to this state as an initial reaction to the zeal of practicing Islaam and uttering our first Shahaadah. Being overwhelmed by the emotion that this first Shahaadah can bring, we become addicted to the emotion it creates. Similarly likened to the feeling of love, it has a domineering influence and can easily become addictive. The upkeep of this Imaan is extremely difficult as it has no firm basis, and inevitably at times we become overwhelmed with other emotions that just as easily overpower our faith. If Imaan is based on a feeling or emotion, it will become submissive, just as fear can override happiness, love can override sadness, and so on. We try to hold on to this Imaan with nasheeds that we believe strengthens our faith, seemingly becoming reliant on other people to 'lift' and 'help' us. This is a dangerous and somewhat lazy way of establishing our faith, and though in the beginning natural, a dependence on this feeling of zeal has no basis in the Deen.

We have to endure many hardships and calamities in our lives, and in this state of Imaan we do not stand a chance. At one point or another we will find ourselves weakened without even noticing. Learning and studying other branches of what could be politics and global legislation before our grounding upon the pillars of faith could almost certainly be described as a deception of Shaytaan helping us to believe we are gaining knowledge and that it is helping us succeed. While all of this is happening, he is helping us to bypass what we really need to adhere to - our basis and rationale that is Tawhid.

How many of us are clear on the Names and Attributes of Allaah, without premise? Knowing Allaah is a very important part of our relationship with Him, and once gained, this knowledge is never lost forming a firm basis for our Tawhid, and subsequently, our faith - true faith. Knowing Allaah makes a person love as well as fear Him, it helps us place our trust in Him, increasing sincerity in all actions. This is the essence of human happiness. There is no other way of knowing Allaah except by knowing His most beautiful names and understanding their meanings. We are strengthened in our relationship with Him, by increasing our first pillar of Imaan by knowing Allaah.

As Sheikh Abd Al-Rahman ibn as-Sa'di (may Allaah have mercy on him) said:

"Believing in, and knowing the most beautiful names of Allaah includes three types of Tawhid: Tawhid al Rububiyyah (unity of Divine Lordship), Tawhid al Uluhiyyah (unity of Divine Nature) and Tawhid al Asma wa'l safaat (unity of Divine Names and Attributes). These three types of Tawhid form the essence and joy of faith (joy here implying peace and relief from stress), and his knowledge is the basis and purpose of faith. The more a person learns about the Names and Attributes of Allaah, the more his faith increases and the stronger his conviction becomes." [2]

Also, Ibn Al Qayyim Al Jawziyyah (may Allaah have mercy on his soul) said:

"The key to the call of the Messengers, the essence of their message, is knowing Allaah through His Names, Attributes and Deeds, because this is the foundation on which the rest of the message from beginning to end is built." [3]

If we occupy ourselves with the learning of Allaah, we are doing what we were created for. The meaning of Imaan is not merely to think we believe in Allaah, or blindly assume that we know Him, for real Imaan is based on solid knowledge, and a true dependence is based on a reliant trust.

The Prophet Mohammed (pbuh) spent over a decade with his Sahaabah in Makkah, strengthening their faith even before the inclusion of prayer which occurred in Medina. Most early chapters are those of Imaan and can be related to the pillars. Belief is penetrated by a cognitive, astute and sophisticated wisdom - all through knowledge.

Allaah the Most High says in the Qur'aan: "except for those who bear witness to the truth knowingly (that there is no god but Allaah - la illaha il-Allaah) and they know - (in their hearts the meaning of the words they utter with their lips)." [4]

Our whole lives have been based on knowledge. We were never born with wisdom. We are only at the stage of ability we possess now through knowledge and guidance we have been allowed to acquire, given by Allaah through our environment. Let us not retire to anything less when it comes to our deen, and knowing our Creator.

It can always be a taboo subject when admitting we are slipping in our efforts to maintain a hold on our faith, and hence, we don't always refer to such subjects. Through complete understanding of who Allaah is, and our knowledge building us instead of our emotion, we hope to accomplish our relationship with Allaah that we so desperately need and live for. In procuring such knowledge we will find our emotions are of a deeper and more meaningful level of faith. We must know our Lord to satisfy ourselves, and render ourselves a true Imaan, fully restored which no emotion can sway, emotions that register as a result of knowledge.

[1] Sahih Muslim
[2] Al Tawdah wa'l Bayan li Shararat al Iman by Sa'di - p.41
[3] Al sawaa'iq al-Mursalah 'ala al-Jahamiyah wa'l-Mu'attilah by Ibn al Qayyim. p.150-151
[4] Al- Zukhruf 43:86

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1. Seeking refuge with Allah from Shaytan. Allah the Most High said, 

“And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.” [41:36]

2. Recitation of the two Soorahs al-Falaq and an-Naas, as they have wondrous effect in seeking refuge with Allah from his evil, weakening Shaytan and protection from him. This is why the Messenger, sallallahu `alayhi wa sallam, said: “No person seeks refuge with anything like the Mu`awwidhatayn (soorahs al-Falaq and an-Nas)”. [An-Nasaa’i, 5337]

3. Recitation of Ayat al-Kursi (2:255).

4. Recitation of Soorah Al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “The house in which al-Baqarah is recited is not approached by Shaytaan.” [Muslim]

5. The final part of al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “Whoever recites the two last verses of al-Baqarah at night they will suffice him.” [Muslim]

6. Recitation of the beginning of Soorah Mu’min (Ghafir), until His saying, “wa ilayhi-l-maseer” (to Him is the destination). (i.e. “Ha. Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.” [40:1-2])

7. Saying “la ilaha ill Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay’in qadir” (there is nothing worthy of worship except Allah, He has no partner, His is the Dominion and Praise, and He is able to do all things) a hundred times.

8. The most beneficial form of protection from Shaytan: abundance of remembrance of Allah, the Exalted.

9. Ablution and prayer, and they are from among the greatest means of protection, especially at the time of emergence of anger and desire.

10. Abstinence from excess speech, food and mixing with people.

Source: Summarized from Bida’i` al-Fawa’id (304-308)

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Category: Istiqaamah: Steadfastness of Faith (Eemaan)

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Very often we hear the words, “I feel hardness in my heart,” “I do not find any joy in worship,” “I feel that my faith has hit rock bottom,” “Reading Qur’aan does not move me,” “I fall into sin so easily.” The effects of this affliction can be seen in many people, and this problem is the cause of every disaster and adversity.

The issue of people’s hearts is an important and sensitive issue. The heart is called qalb in Arabic because it changes so quickly and frequently (taqallub – alteration, variation, ups and downs). The Prophet (peace and blessings of Allaah be upon him) said: “The heart (qalb) takes its name from its constant changes (taqallub). The likeness of the heart is that of a feather at the root of a tree, being turned over and over by the wind.” (Reported by Ahmad, 4/408; Saheeh al-Jaami’, 2364

Allaah is the One Who turns hearts around and controls them. ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas reported that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The hearts of the children of Adam are as one between the fingers of the Most Merciful, and He turns them in whatever way He wills.” Then he said: “O Allaah, Controller of the hearts, direct our hearts to obey You.” (Reported by Muslim, no. 2654).

There are a number of symptoms of the sickness of weak faith, including the following:

1) Falling into sin and committing haraam deeds: there are some sinners who commit a sin and persist in it, and some who commit many kinds of sin. When a person commits many sins, sin becomes a habit which he gets used to, and then he no longer feels that it is abhorrent. He gradually reaches a stage where he commits the sin openly.

2) Due to excessiveness and squandering: This happens by giving ones soul whatever it desires of food, speech, sleep and other such matters which the soul makes its owner aspire for, what it cannot do without and what it loves.

3) Being ignorant and heedless of Allâh’s remembrance: Shaytân exhausts himself in gaining mastery over the soul so that he can prevent it from Allâh’s remembrance. The one who remembers Allâh is in a strong fortress, protected from Shaytân as long as he does not forget or become heedless. Whoever becomes heedless, he will open up a small gap for the enemy by which he can get to him and then penetrate into his soul and whisper to it. This is why there is a strong encouragement and recommendation for making the various supplications and reciting portions of the Qur’aan during every moment and in every place until they become a sanctuary and a preventive measure for the one who uses them.

4) Running away from some acts of worship: The soul runs away often from some acts of worship because they are amongst the things it does not desire. This continues because certain causes prevent a person from desiring these acts of worship. Amongst them are laziness in performing acts of worship (such as prayer) and the love of sleep. As a result, the opportunity to perform much worship passes him by. It can also occur due to miserliness. A person will not give the obligatory charity or other things which are required of him so that they become endeared to the soul and the soul begins to aspire for them after it had been fleeing from them.

IT’S CURE:

It’s cure is patience by denying our souls its need and desire in its entirety. We should not be extravagant and excessive in giving it food, sleep and other such delights and pleasures. When we shut this door against our own souls and against Shaytân we will acquire peace and security. We may achieve this by doing the followings:

1) REMEMBRANCE OF ALLAH: With the abundant remembrance of Allâh a preventive barrier is set up against every destructive lust or transgressing desire.

2) ADHKAAR: Supplications for the evening, the morning, for entering into the house and leaving it, for sleeping and awakening and so on.

3) REFRAINING FROM ALLAH’S DISOBEDIENCE: This means that a person holds his soul to account in order to make himself distant from falling into disobedience.

4) BEING PATIENT IN ALLAH’S OBEDIENCE: Turning to Allâh, making continuous du‘â (supplication) to Allâh and requesting His help in this act of obedience to Him, this matter will be made easy for us and Allâh will lighten our burden for us until these acts (of worship) are beloved to the soul.

5) SPEAK GOOD OR REMAIN SILENT: It is also, from the wisdom of Islâm that urges the Muslim to be silent unless he has something beneficial to say. The Messenger of Allâh (peace be upon him) said: ‘Whoever believes in Allâh and the Last Day, let him speak good or remain silent.’ Perhaps, due to excessive speaking and shouting one will not be on guard against the danger of falling into backbiting, lying, slandering and other such matters.

6) FASTING: The door of fasting has been opened and we have been urged to fast. Even voluntary fasting has been strongly encouraged. Fasting puts an end to desires and excessive eating. Thus Islam has encouraged fasting and made it beloved to its adherents.

7) TAHAJJUD PRAYER: Attachment to the night prayer prevents a person from excessive sleep. A person will strive against his soul and wage war against it in order to pray during the night and fast during the day. He will continue in this until his soul submits and humbles itself to these acts of worship.

All of this cannot occur except after fighting and struggling against the soul. We will find ourselves in many trials and intense battles along with our capability of avoiding indecisive actions. This means that even though we are in need and capable of fasting, will not fast due to following our whims and even though we are capable we will not pray and as a result please our desires and our souls which commands the evil.

However, we find that another person fasts voluntarily, although he is not in need of fasting voluntarily (to curb his desires) and neither does his soul aspire towards fasting. Yet he still declares war upon his soul and fights against it (with fasting and prayer) so that he makes it do what he desires and not let it make him do what it commands and desires.

Therefore, patience when accompanied with performing those actions upon which the soul perseveres is considered the greatest and most perfect form of patience as Ibn Taymiyyah (rahimahullah) has explained. And Ibn al-Qayyim (rahimahullah) said:

“Verily, having patience in obedience (to Allâh) occurs by performing an act of obedience, then guarding it and being persistent in (performing) it.”

May Allah make us amongst those who are patient in being continuous in performing righteous actions and may He grant us the highest of positions and everlasting happiness in the gardens of delight. Ameen.

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Turning towards the Qur’aan

The Qur’aan is the foremost aid to standing firm in Islam. It is the strong rope and clear light of Allaah. Whoever adheres to it, Allaah will protect him; whoever follows it, Allaah will save him; and whoever calls to its way will be guided to the Straight Path.

Allaah has stated that the reason why this Book was revealed in stages was to help His Prophet (peace and blessings of Allaah be upon him) to stand firm in his faith. In the context of refuting the doubts of the disbelievers, He says (interpretation of the meaning): “And those who disbelieve say, ‘Why is not the Qur’aan revealed to him all at once?’ Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. And no example to similitude do they bring (to oppose or to find fault in you or in this Qur’aan), but We reveal to you the truth (against that similitude or example), and the better explanation thereof.” [al-Furqaan 25:32-33]

Why is the Qur’aan such a source of strength?

1. Because it cultivates faith and purifies the soul through contact with Allaah.

2. Because these verses bring peace and tranquillity to the heart of the believer, so he will not be tossed about by the winds of fitnah (trials and tribulations); his heart will be content with the remembrance of Allaah.

3. Because it provides the Muslim with the correct understanding and values with which he will be able to evaluate the situation around him. It also gives him the standards against which he may judge things in a proper and consistent manner, without varying from one situation or person to another.

4. Because it refutes the doubts that are stirred up by the enemies of Islam, disbelievers and hypocrites alike, as in the following examples from the early days of Islam:

i) The effect of the verse (interpretation of the meaning): “Your Lord (O Muhammad) has neither forsaken you nor hated you” [al-Duhaa 93:3] on the heart of the Prophet (peace and blessings of Allaah be upon him), when the mushrikoon said, “Muhammad has been forsaken…” (See Saheeh Muslim bi Sharh al-Nawawi, 12/156).

ii) The effect of the aayah (interpretation of the meaning): “… The tongue of the man they refer to is foreign, while this (the Qur’aan) is a clear Arabic tongue” [al-Nahl 16:103]. The Quraysh claimed that Muhammad (peace and blessings of Allaah be upon him) was taught by a human being and that he took the Qur’aan from a Roman carpenter in Makkah.

iii) The effect of the aayah (interpretation of the meaning): “…Surely they have fallen into trial [fitnah]…” [al-Tawbah 9:49] on the hearts of the believers, when the hypocrite had said, “Grant me leave (to be exampted from jihaad) and put me not into trial.” [al-Tawbah 9:49 – interpretation of the meaning].

Isn't it of the greatest help, strengthening the heart of the believer, refuting doubts and silencing the voices of falsehood? Indeed it is, by Allaah.

When the believers were coming back from al-Hudaybiyah, Allaah promised them much war booty which they alone would go and take (i.e., the booty of Khaybar). [He told them that] the hypocrites would ask to accompany them, but the Muslims would say, “You shall not follow us.” They would persist in trying to change the words of Allaah, and they would say to the believers, “Nay, you envy us,” to which Allaah responded by saying, “Nay, but they understand not except a little.” [al-Fath, 48:15]. Then all of this happened to the believers, step by step, word by word.

From this we can see the difference between those whose lives are connected to the Qur’aan, who read it, recite it, memorize it, study it, ponder its meanings and take it as their starting-point and their refuge, and those who are preoccupied with the words of man.

Would that those who seek knowledge would devote most of their efforts to understanding the Qur’aan properly!

Adhering to the laws of Allaah and doing righteous deeds

Allaah says (interpretation of the meaning): “Allaah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter. And Allaah will cause to go astray those who are dhaalimoon (polytheists and wrong-doers, etc.), and Allaah does what He wills.” [Ibraaheem 14:27].

Qutaadah said:

“As for the life of this world, Allaah will help them to be steadfast in doing good and righteous deeds, and in the Hereafter (He will help them) to remain steadfast in the grave.” A similar interpretation was narrated from more than one of the Salaf (pious predecessors). (Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer, 3/421).

Allaah says (interpretation of the meaning): “… but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith)” [al-Nisa’ 4:66], i.e., it would have strengthened them in their adherence to the Truth.

This is clear, for how can you expect steadfastness on the part of those who are too lazy to do righteous deeds when fitnah raises its ugly head and calamity increases? But Allaah will guide those who believe and do righteous deeds by their faith to the Straight Path. So the Prophet (peace and blessings of Allaah be upon him) used to persevere in doing righteous deeds, and the most beloved of good deeds to him were those that were continuous, even if they were small. When his Companions started to do anything, they would persist in it, and when ‘Aa’ishah (may Allaah be pleased with her) did something, she would keep it up.

The Prophet (peace and blessings of Allaah be upon him) used to say: “Whoever perseveres in doing twelve rak’ahs [i.e., the sunan rawaatib or sunnah prayers which the Prophet (peace and blessings of Allaah be upon him) did constantly], Paradise will be his right.” (Sunan al-Tirmidhi, 2/273; he said, the hadeeth is hasan or saheeh; see also Saheeh al-Nisaa’i, 1/388 and Saheeh al-Tirmidhi, 1/131).

According to a hadeeth qudsi, Allaah says: “My slave will keep drawing near to me with naafil acts of worship until I love him.” (Reported by al-Bukhaari; see Fath al-Baari, 11/340).

Studying the stories of the Prophets and following their example

The evidence for this is the aayah (interpretation of the meaning): “And all that We relate to you (O Muhammad) of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this has come to you the truth, as well as an adminition and a reminder for the believers.” [Hood 11:120].

These aayaat were not revealed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) for the purpose of mere entertainment and amusement. They were revealed for an important purpose, which was to strengthen the heart of the Prophet (peace and blessings of Allaah be upon him) and likewise the hearts of the believers.

1. Think about the meaning of the aayah (interpretation of the meaning): “They said: ‘Burn him and help your aalihah (gods), if you will be doing.’ We (Allaah) said: ‘O fire! Be you coolness and safety for Ibraaheem!’ And they wanted to harm him, but We made them the worst losers.” [al-Anbiya’ 21:68-70].

Ibn ‘Abbaas said:

“The last thing Ibraaheem said when he was thrown in the fire was, ‘Allaah is Sufficient for me and He is the Best Disposer of affairs.’” (Al-Fath, 8/22)

Do you not feel how he stood firm in the face of oppression and torture, when you read this story?

2. Think about the aayah in which Allaah tells us about Moosa (interpretation of the meaning): “And when the two hosts saw each other, the companions of Moosa said: ‘We are sure to be overtaken.’ Moosa said: ‘Nay, verily! With me is my Lord, He will guide me.’” [al-Shu’ara’ 26:61-62]. Do you not feel how he stood firm when he was being pursued by the hosts of Pharaoh and was surrounded by cries of despair from his own people?

3. Read the story of the magicians of Pharaoh, which is an example of a small group that adhered firmly to the truth once it had become apparent to them. Do you not see how they stood firm in the face of threats issued by the oppressor who said, “Believe you in him (Moosa) before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Pharaoh) or the Lord of Moosa] can give the severe and more lasting torment.” [Ta-Ha 20:71 – interpretation of the meaning]. The small group of believers stood firm, with no thought of retreat, and said: “We prefer you not over the clear signs that have come to us, and to Him Who created us. So decree whatever you desire to decree, for can only decree (regarding) the life of this world.” [Ta-Ha 20:72 – interpretation of the meaning].

4. Also think about the story of the believer in Soorat Yaa-Seen, the believer of Pharaoh’s household, the people of the Ditch (al-ukhdood), and others, which teach us the greatest lessons we could ever learn about standing firm in our faith.

Du’aa’ (supplication)

One of the characteristics of the believing slaves of Allaah is that they turn to Allaah with du’aa’, asking Him to help them to stand firm: “Our Lord! Let not our hearts deviate (from the truth) after You have guided us…” [Aal ‘Imraan 3:8 – interpretation of the meaning]; “Our Lord! Pour out constancy [patience] on us and make our steps firm…” [al-Baqarah 2:250 – Yusuf ‘Ali’s translation].

The Prophet (peace and blessings of Allaah be upon him) told us that “The hearts of the sons of Adam are as one between the fingers of the Most Merciful, and He directs them as He wills.” (Reported by Imaam Ahmad from Ibn ‘Umar; see Saheeh Muslim bi Sharh al-Nawawi, 16/204). The Messenger of Allaah often used to say, “O Controller of the hearts, make my heart adhere firmly to Your religion.” (Reported by al-Tirmidhi from Anas. Tuhfat al-Ahwadhi, 6/349; Saheeh al-Jaami’, 7864).

Remembrance of Allaah (dhikr)

This is one of the greatest means of being steadfast in Islam.

Think about the combination described in this aayah (interpretation of the meaning): “O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allaah much, so that you may be successful.” [al-Anfaal 8:45]. Dhikr is one of the most effective aids to standing firm in jihaad.

“Think about how the physical strength of the Persians and Romans let them down when they needed it most” (Ibn al-Qayyim, may Allaah have mercy on him, in Al-Daa’ wa’l-Dawaa’)

– despite the small numbers of men and weapons of those who remembered the Name of Allaah much.

How did Yoosuf (upon whom be peace) stand firm in the face of temptation of the part of the powerful and beautiful woman who called him to do wrong? Did he not enter the fortress of “seeking refuge in Allaah” and thus defeat the waves of temptation? This is the effect of adhkaar (remembering Allaah) on making the believers steadfast.

Striving to follow the correct way

The only correct way, which every Muslim must follow, is the way of Ahl al-Sunnah wa’l-Jamaa’ah, the path of the victorious group and the saved sect, the people of pure ‘aqeedah and sound methodology, the followers of the Sunnah and the (sound) evidence. The Muslim must be distinct from the enemies of Allaah and be different from the people of falsehood.

If you want to know the value of this in standing firm, then ask yourself: why have so many people, in the past and nowadays, been led astray? Why have they become confused? Why have their feet not stood firm on the Straight Path? Why did they not die following it, or why did they come to it so late in life, after wasting so much precious time?

So you see them, moving from one kind of misguided bid’ah to another, from philosophy to ‘ilm al-kalaam (Theological Rhetoric), from Mu’tazili thought to the way of twisting and misinterpreting the clear aayaat of the Qur’aan, from one Sufi tareeqah to another…

Thus are the people of bid’ah (innovation), confused and shaky in their faith. See how the people of ‘ilm al-kalaam are deprived of steadfastness at the time of death. Hence the salaf said,

“The people who suffer the most doubt at the time of death are the people of al-kalaam (Theological Rhetoric).”

But think about it: has any follower of Ahl al-Sunnah wa’l-Jamaa’ah ever turned his back on this way in discontent after he has come to know and understand it? People may abandon it because of their whims and desires, or because of doubts if their understanding is weak, but no one has left because he saw something more correct or because he thought this way was wrong.

The proof of this is to be seen in the questions posed by Heraclius to Abu Sufyaan about the followers of Muhammad (peace and blessings of Allaah be upon him). He asked, “Has anyone ever left this religion out of discontent after entering it?” Abu Sufyaan said, “No.” Then Heraclius said,

“This is how it is when the joy of faith fills the heart.” (Reported by al-Bukhaari, al-Fath, 1/32).

We have heard a lot about great leaders who moved from one kind of bid’ah (innovation) to another, and others whom Allaah guided and so they left falsehood behind and joined the madhhab (way) of Ahl al-Sunnah wa’l-Jamaa’ah, despising their former ways. But do we ever hear about the opposite?

If you want to stand firm in your Islam, then you must follow the way of the believers.

Training and education

Gradual, conscious training in faith, based on knowledge, is one of the basic factors in standing firm in Islam.

Training in faith is that which fills the heart and consciousness with fear, hope and love (of Allaah), as opposed to the dryness which results from ignoring the texts of the Qur’aan and Sunnah and devoting too much attention to the words of men.

Training based on knowledge is that which is based on authentic evidence, as opposed to mere imitation and blind following.

Conscious training is that which recognizes the way of the sinners and wrongdoers, studies the plots of the enemies of Islam and properly understands and evaluates reality and events, as opposed to a blinkered worldview and narrow horizons.

Gradual training is that which takes the Muslim step by step towards achieving perfection with proper planning, as opposed to spontaneous and hasty progress in fits and starts.

In order to understand the importance of this element in standing firm, let us go back to the seerah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and ask ourselves:

1. What was the source of the Companions’ steadfastness in Makkah, at the time of their persecution?

2. How could Bilaal, Khabbaab, Mas’ab, the family of Yaasir and other dispossessed Muslims stand firm? How could even the greatest of the Sahaabah stand firm when they were boycotted by others?

3. Is it possible that they could have stood firm without extensive training under the supervision of the Prophet (peace and blessings of Allaah be upon him), which had honed and refined their personalities?

4. Take, for example, the Sahaabi Khabbaab ibn al-Arat (may Allaah be pleased with him), whose owner used to heat an iron skewer until it was red-hot, then place it on his bare back where it would burn until it was extinguished by the fat of his back flowing over it. What made him able to bear all that with patience and perseverance?

5. And think of Bilaal beneath the rock on the burning sands, and Sumayyah in chains and fetters…

6. Look at the Madani period: we may ask, who was it who stood firm with the Prophet (peace and blessings of Allaah be upon him) at Hunayn when most of the Muslims fled? Was it the new converts who had become Muslim at the Conquest of Makkah, and who had not yet received sufficient training at the hands of the Prophet (peace and blessings of Allaah be upon him), most of whom had gone out only in search of booty? No… most of those who stood firm were the crème de la crème of the believers, who had already received that great training.

If they had not received such training, do you think they would have stood firm?

Having confidence in the road you are following

No doubt the more confident the Muslim is of the path he is following, the more steadfast he will be in adhering to it. There are many ways of achieving this, including the following: Feeling that the way which you are following is not something new that started in this century, but that it is an ancient and venerable way which the Prophets, speakers of truth, scholars, martyrs and righteous people have followed before you. This will reduce your feelings of loneliness and replace your alienation with a sense of comfort, and your sadness will turn to joy because you will feel that all these people are your brothers in this way and methodology.

Feeling that you are among the chosen. Allaah says (interpretation of the meanings):

“…Praise and thanks be to Allaah, and peace be on His slaves whom He has chosen (for His Message)! …” [al-Naml 27:59]

“Then We gave the Book (the Qur’aan) for inheritance to such of Our slaves as We chose…” [Faatir 35:32]

“Thus will your Lord choose you and teach you the interpretation of dreams (and other things)…” [Yoosuf 12:6]

Just as Allaah has chosen the Prophets, so the righteous have a share in this being chosen, which is that they have inherited the knowledge of the Prophets.

Calling others to Allaah (da’wah)

The soul that is not active will stagnate. One of the most important fields in which one can be active is the field of da’wah, calling others to Allaah. This is the work of the Prophets, work which will save you from punishment, realize your potential and enable you to achieve great things. “Now then, for that (reason), call (them to the Faith), and stand steadfast as you are commanded…” [al-Shoora 42:15 – interpretation of the meaning]. It is not true to say that someone is neither making progress nor slipping back (for if you are not making progress, you are therefore falling back – no one is static). If a person is not occupied in acts of worship and obedience, he will be busy with sin and disobedience, and faith can wax and wane (it does not remain constant).

Calling to the correct methodology – by devoting time to it, making mental and physical efforts, and speaking out, so that da’wah becomes the main concern of the Muslim – will block the Shaytaan’s efforts to tempt him and lead him astray.

In addition to that, being challenged by obstacles and stubborn people on the journey of da’wah will make the da’iyah stronger in faith.

Besides bringing a great reward, da’wah is also a means of being steadfast in one's faith and protecting oneself from backsliding, because the one who is attacking does not need to defend himself, and Allaah is with the da’iyahs, making them stand firm. The da’iyah is like a doctor fighting illness with his experience and knowledge: by fighting the illness in others he will be the least likely to suffer it himself.

Keeping close to people who will help make you steadfast

These are people whose characteristics the Prophet (peace and blessings of Allaah be upon him) referred to in the hadeeth, “Among the people are some who open the way to goodness and close the way to evil.” (Hasan, reported by Ibn Maajah from Anas, 237, and by Ibn Abi ‘Aasim in Kitaab al-Sunnah, 1/127. See also Al-Silsilat al-Saheehah, 1332). Looking for scholars, righteous people and believing da’iyahs, and keeping close to them, is a great help in remaining steadfast. When times of trial arose in Islamic history, Allaah helped the Muslims to stand firm with the help of some individuals.

For example, ‘Ali ibn al-Madeeni (may Allaah have mercy on him) said:

“Allaah supported His Religion with as-Siddeeq [Abu Bakr] at the time of the Riddah (apostasy), and with Ahmad at the time of the test.”

Think about what Ibn al-Qayyim (may Allaah have mercy on him) said about the role of his shaykh, Shaykh al-Islam [Ibn Taymiyah] in helping Muslims to stand firm:

“When our fear became too great and we began to think the worst and things got too difficult for us, we would come to him. We only had to see him and hear his words, and all that would go away, to be replaced by tranquillity, strength, assurance and calm. Glory be to the One Who made His slaves witness Paradise before their meeting with Him, opened its door to them in this world and caused them to feel its fragrant breezes so that they would devote all their energy to seeking it and competing for it.” (Al-Waabil al-Sayib, p. 97).

Here Islamic brotherhood emerges as a basic source of steadfastness. Your righteous brothers, leaders and teachers are a source of help for you on the path, a strong pillar on which you can lean. They can make you more steadfast through the aayaat they know and the wisdom they possess… Stick with them and live among them; do not be alone, lest the shayaateen overwhelm you, for the sheep that the wolf eats is the one that wanders off away from the flock.

Being confident of the help of Allaah, and that the future belongs to Islam

We need to stand firm even more when victory is delayed, so that we will not go astray after being steadfast. Allaah says (interpretation of the meaning): “And many a Prophet fought (in Allaah’s Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allaah’s Way, nor did they weaken nor degrade themselves. And Allaah loves al-saabireen (the patient ones). And they said nothing but: ‘Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving folk.’ So Allaah gave them the reward of this world, and the excellent reward of the Hereafter…” [Aal ‘Imraan 3:146-148]

When the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to calm down his persecuted Companions and make them steadfast, he told them, at times of persecution and testing, that the future belonged to Islam. What did he say? Al-Bukhaari reported from Khabbaab that he said: “Allaah will certainly complete this matter (i.e., Islam), until a traveller will be able to go from San’aa’ to Hadramawt fearing nothing except Allaah and the wolf that may attack his sheep.” (Reported by al-Bukhaari; see Fath al-Baari, 7/165).

Telling the young generation about the ahaadeeth that give the good news of the future belonging to Islam is an important part of their education and training to stand firm in their religion.

Understanding the reality of falsehood and not being misled by it

Allaah tells us (interpretation of the meaning): “Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you.” [Aal ‘Imraan 3:196]. This offers reassurance to the believers and helps them to stand firm.

Allaah also tells us: “… Then, as for the foam, it passes away as scum upon the banks…” [al-Ra’d 13:17]. This is a lesson for those who have intelligence, not to fear falsehood or to submit to it.

The Qur’aan also exposes the aims and means of the people of falsehood, as Allaah says (interpretation of the meaning): “And thus do We explain the aayaat (proofs, evidence, verses, lessons, signs, revelations, etc.) in detail, that the way of the mujrimoon (criminals, polytheists, sinners) may become manifest” [al-An’aam 6:55] – so that the Muslims will not be caught unawares and so that they will know from which direction Islam will be attacked.

How often have we heard about and seen movements collapsing and dai’yahs losing their steadfastness because of attacks which they did not expect due to their ignorance of their enemies.

Acquiring the characteristics that will help one to remain steadfast

The most important of these is sabr (patience). Al-Bukhaari and Muslim report that the Prophet (peace and blessings of Allaah be upon him) said: “No one is given any gift greater and more bountiful than patience.” (Reported by al-Bukhaari in Kitaab al-Zakaah, Baab al-Isti’faaf ‘an al-mas’alah; and by Muslim in Kitaab al-Zakaah, Baab Fadl al-Ta’affuf wa’l-Sabr). The greatest patience comes at the onset of a disaster, and if something unexpected befalls a man, the disaster will overwhelm him and he will lose his steadfastness, if he does not have patience.

When the Muslims were defeated at Uhud, this disaster was quite unexpected, because Allaah had promised them victory, but Allaah taught them a hard lesson through the blood of the martyrs. “(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds).’…” [Aal ‘Imraan 3:165 – interpretation of the meaning]. How could they have been the cause of it?

“… you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world…” [Aal ‘Imraan 3:152 – interpretation of the meaning].

The advice of righteous men

When the Muslim is faced with trials and his Lord tests him in order to purify him, one of the means which Allaah gives him to help him stand firm is a righteous man who will advise and help him. Through this man’s words Allaah helps the believer to stand firm and directs his steps. These words remind him of Allaah, the Meeting with Him, His Paradise and His Hell. There follow some examples from the life of Imaam Ahmad (may Allaah have mercy on him), who entered the test and emerged as pure gold.

He was taken to al-Ma’moon (the Caliph) in chains, and (al-Ma’moon) had already issued him an indirect stern warning through a servant, “It hurts me, O Abu ‘Abd-Allaah, that al-Ma’moon has unsheathed a sword which he has never unsheathed before, and he swears by his relationship to the Messenger of Allaah (peace and blessings of Allaah be upon him) that if you do not accept what he says about the Qur’aan being created, he will certainly kill you with that sword.” (Al-Bidaayah wa’l-Nihaayah, 1/332)

At this point, the intelligent scholars took the opportunity to say to their imaam words that would help him to remain steadfast. In al-Siyar (11/238), al-Dhahabi reports from Abu Ja’far al-Anbaari: “When Ahmad was taken to al-Ma’moon, I was told about it, so I crossed the Euphrates and found him sitting in an inn, where I greeted him. He said, ‘O Abu Ja’far, why did you go to the trouble (of coming here)?’ I said,

‘Listen to me, today you are the leader and the people are following you. By Allaah, if you accept that the Qur’aan is created, a lot of people will go along with that, but if you do not, then neither will they. Even if this man (al-Ma’moon) does not kill you, you will still die, because death is inevitable, so fear Allaah, and do not go along with (al-Ma’moon).’

Ahmad began to weep and said, ‘Ma shaa' Allaah.’ Then he said, ‘O Abu Ja’far, say it again,’ so I said it again, and he kept saying, ‘Ma shaa' Allaah.’…”

With regard to his being taken to al-Ma’moon, Imaam Ahmad said: “We reached al-Rahbah at midnight, and a man came to us and said, ‘Which of you is Ahmad ibn Hanbal?’ He was told, ‘This man.’ He said to the camel-driver, ‘Slow down.’ … Then he said,

‘Listen to me, why should you worry if you get killed here and go to Paradise?’

Then he said, ‘May Allaah be with you,’ and left. I asked about him and I was told, ‘He is an Arab from the tribe of Rabee’ah who deals with wool in the desert. He is called Jaabir ibn ‘Aamir, and they say good things about him.’” (Siyar A’laam al-Nubala’, 11/241).

In al-Bidaayah wa’l-Nihaayah, it says that a Bedouin said to Imaam Ahmad:

“Listen to me, you are a representative of the people, so do not be bad news for them. You are the leader of the people today, so beware of doing what they are asking you to do, lest you bear their sins on the Day of Resurrection. If you love Allaah, then bear this with patience, for the only thing standing between you and Paradise is your being killed.”

Imaam Ahmad said: “His words strengthened my resolve not to do what they were asking me to do.” (Al-Bidaayah wa’l-Nihaayah, 1/332).

It was reported that Imaam Ahmad said: “I never heard any stronger words at that time than what a Bedouin said to me at Rahbat Tawq, a village between al-Raqqah and Baghdaad on the banks of the Euphrates. He said,

‘O Ahmad, if they kill you for the truth, you will be a shaheed (martyr), and if you live, you will be praised.’

And so my heart grew strong.” (Siyar A’laam al-Nubala’, 11/241).

Imaam Ahmad said of the young man Muhammad ibn Nooh, who accompanied him at that time of trial: “Even though he was so young, he had such great knowledge, and I never saw anyone who adhered more firmly to the command of Allaah than Muhammad ibn Nooh, and I hope that his end was good. He said to me one day,

‘O Abu ‘Abd-Allaah, you are not like me. You are a man whom people follow, and they are straining their necks to see what you will do, so fear Allaah and adhere to His commands.’

Then he died, and I prayed the janaazah (funeral) prayer for him and buried him.” (Siyar A’laam al-Nubala’, 11/242)

Even his fellow-prisoners, whom Imaam Ahmad used to lead in prayer in chains, had a role to play in helping him to stand firm. One day when he was in prison, Imaam Ahmad said, “I don’t care about being in prison – it is no different from my home – or about being killed by the sword, but I am afraid of the trial of being whipped.” One of the other prisoners heard him and said,

“Don’t worry, O Abu ‘Abd-Allaah, it is only two lashes of the whip, then you don’t feel where the rest fall.”

It was as if this reassured him and calmed him down. (Siyar A’laam al-Nubala’, 11/240)

So try to seek advice from righteous people, and try to understand it if it is given to you.

Seek their advice before you travel, if you think that something could happen to you. Seek their advice when you are facing some trial, or before some test that you expect to face. Seek their advice if you are appointed to a position of authority or if you inherit some wealth.

Make yourself stand firm, and help others to do so too. Allaah is the Protector of the believers.

Thinking about the delights of Paradise and the punishments of Hellfire, and remembering death.

Paradise is the abode of joy, the consolation of those who grieve, the final destination of the believers. The soul is by nature not inclined to make sacrifices or work hard or stand firm unless it gets something in return that makes difficulties easy and helps it to overcome the obstacles in its way.

The one who knows about the reward will find it easy to work hard, because he will be aware that if he does not remain steadfast, he will miss out on Paradise as wide as the heavens and the earth. The soul needs something to lift it above the dust of this earth and raise it to the heavenly world.

The Prophet (peace and blessings of Allaah be upon him) used the mention of Paradise to encourage his Companions to stand firm. According a a hasan saheeh hadeeth, the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by Yaasir, ‘Ammaar and Umm ‘Ammaar when they were being tortured for the sake of Allaah and said, “Patience, family of Yaasir, patience, family of Yaasir, for your destination is Paradise.” (Reported by al-Haakim, 3/383; it is a hasan saheeh hadeeth. See Fiqh al-Seerah, ed. Al-Albaani, p. 103).

The Prophet (peace and blessings of Allaah be upon him) used to tell the Ansaar: “You will face selfish people after my death, so have patience until you meet me at the Hawd (cistern – on the Day of Judgement).” (Agreed upon)

Similarly, one should think about the situation of both groups (believers and kuffaar) in the grave, the gathering, the reckoning, the scales of justice, the bridge over Hell, and the other events of the Hereafter.

Remembering death protects the Muslim from backsliding and helps him to adhere to the limits set by Allaah, so that he does not transgress them. If he knows that death is closer to him than his own shoelaces and that his time could come at any moment, how can he let himself slip or persevere in deviation? Hence the Prophet (peace and blessings of Allaah be upon him) said: “Always remember the destroyer of pleasure.” (Reported by al-Tirmidhi, 2/50; classed as saheeh in Irwa’ al-Ghaleel, 3/145).

Situations where steadfastness is required

There are many such situations, which need to be discussed in detail, but we can only list them in brief here.

Times of trial and tribulation

Trials and tribulations can cause the heart to change. Whether they are the trials of ease or of hardship, only those who have understanding and whose hearts are filled with faith can remain steadfast.

Among the different types of trials are:

1. The trial of wealth. Allaah says (interpretation of the meaning): “And of them are some who made a covenant with Allaah (saying): ‘If He bestowed on us of His Bounty, we will verily give charity and will be certainly among those who are righteous. Then when He gave them of His Bounty, they became niggardly, and turned away, averse.” [al-Tawbah 9:75-76]

2. The trial of worldly power and authority. Allaah says (interpretation of the meaning): “And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.” [al-Kahf 18:28].

Concerning the danger of these two types of trial, the Prophet (peace and blessings of Allaah be upon him) said: “Two hungry wolves sent against the sheep could not do more damage to them than the damage done by a man’s eagerness for wealth and power to his religion.” (Reported by Imaam Ahmad in al-Musnad, 3/460; see also Saheeh al-Jaami’, 5496). The meaning is that a man’s desire for wealth and power will do more damage to his religion than the damage done by two hungry wolves to a flock of sheep.

3. The trial of one's wife. Allaah says (interpretation of the meaning): “… Verily, among your wives and your children there are enemies for you (i.e., may stop you from the obedience of Allaah), therefore beware of them!…” [al-Taghaabun 64:14]

4. The trial of children. The Prophet (peace and blessings of Allaah be upon him) said: “Children are the cause of cowardice, the cause of stinginess and the cause of grief.” (Reported by Abu Ya’laa, 2/305 – it also has corroborating reports. See also Saheeh al-Jaami’, 7037).

5. The trial of persecution, oppression and injustice. Allaah has described this in the most evocative terms in the Qur’aan (interpretation of the meaning): “Cursed were the people of the ditch, fire supplied (abdunantly) with fuel, when they sat by it (the fire), and they witnessed what they were doing against the believers (i.e., burning them). They had nothing against them, except that they believed in Allaah, the All-Mighty, Worthy of all Praise! To Whom belongs the dominion of the heavens and the earth! And Allaah is Witness over everything.” [al-Burooj 85:4-9]

Al-Bukhaari reported from Khabbaab (may Allaah be pleased with him) who said: “We complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was reclining on his cloak in the shade of the Ka’bah. He (peace and blessings of Allaah be upon him) said: “Among the people who came before you, there was a man who was taken and put into a hole dug for him in the earth, then a saw was put on his head and he was cut into two pieces, and an iron comb was used to tear the flesh from his bones, but this still did not turn him away from his religion.” (Reported by al-Bukhaari, see Fath al-Baari, 12/315).

6. The trial of the Dajjaal (“antichrist”), which is the greatest trial in this world. The Prophet (peace and blessings of Allaah be upon him) said: “O people, there has never been any fitnah (trial) on the face of the earth since Allaah created Adam greater than the trial of the Dajjaal… O slaves of Allaah, O people, stand firm, for I shall describe him to you in a way that no Prophet before me has described him…” (Reported by Ibn Maajah, 2/1359; see Saheeh al-Jaami’, 7752).

Steadfastness at the time of death

The kuffaar and immoral people are denied steadfastness at the most difficult and most stressful times, and they cannot utter the Shahaadah at the time of death – which is one of the signs of a bad end. A man was told when he was dying to say Laa ilaaha ill-Allaah, and he started to move his head from right to left, refusing to say it. Another started to say, “This is an excellent piece, this is a bargain,” when he was dying. A third began to mention the names of various chess pieces, and a fourth started to hum the tunes of songs, or to mention the name of someone he loved. This is because those things distracted them from remembering Allaah in this world.

You may see some of these people with blackened faces, or a foul odour, or turning away from the qiblah – laa hawla wa laa quwwata illa billaah (there is no strength or power except with Allaah).

But the people of righteousness, who follow the Sunnah, are helped by Allaah to stand firm at the time of death, and so they utter the Shahaadatayn. You may see some of them with a cheerful face and a pleasant scent, looking as if they are hearing good news when their souls are taken from their bodies.

This is an example of one of those whom Allaah helped to be steadfast at the time of death. His name was Abu Zar’ah al-Raazi, one of the imaams of the scholars of hadeeth:

“Abu Ja’far Muhammad ibn ‘Ali Warraaq Abu Zar’ah said: we were with Abu Zar’ah in Shahraan, one of the villages of al-Riyy, when he started dying, and Abu Haatim, Ibn Waarah, al-Mundhir ibn Shaadhaan and others were with him. They remembered the hadeeth, ‘Tell those who are dying to say Laa ilaaha ill-Allaah,’ but they felt too shy to tell Abu Zar’ah to say it. They said, ‘Let us mention the hadeeth.’ Ibn Waarah said: ‘Abu ‘Aasim told us, ‘Abd al-Hameed ibn Ja’far told us, from Saalih,’ and he started to say ‘Ibn Abi…’ but he could not go any further. Then Abu Haatim said, ‘Bundaar told us Abu ‘Aasim told us, from ‘Abd al-Hameed ibn Ja’far, from Saalih…’ but he could not go any further, and the rest remained silent. Then Abu Zar’ah said, whilst he was dying, he opened his eyes and said:

‘Bundaar told us, Abu ‘Aasim told us, ‘Abd al-Hameed told us, from Saalih Ibn Abi Ghareeb from Katheer ibn Murrah from Mu’aadh ibn Jabal who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever says as his last words La ilaaha ill-Allaah, will enter Paradise.”’

Then his soul departed, may Allaah have mercy on him.” (Siyar A’laam al-Nubala’, 13/76-85).

These are the ones of whom Allaah says (interpretation of the meaning): “Verily, those who say: ‘Our Lord is Allaah (Alone),’ and then they stood straight (followed Islam truly), on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’” [Fussilat 41:30]

Conclusion

With regard to the heart and the trials it is subjected to, the Prophet (peace and blessings of Allaah be upon him) said: “Hearts are exposed to trials one after the other. Any heart that succumbs to them is stained with a black spot, and any heart that resists them becomes pure white, until all hearts of one of these two types. The white heart is intensely white and will not be harmed by any trial so long as heaven and earth remain, and the black heart is intensely black and does not recognize good or forbid evil, except what suits its own whims and desires.” (Reported by Imaam Ahmad, 5/386, and by Muslim, 1/128 – this version narrated by Muslim).

O Allaah, make us among them. O Allaah, we ask you to make us adhere to Islam with determination and wisdom. And the end of our prayer is: praise be to Allaah, Lord of the Worlds.

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Category: Istiqaamah: Steadfastness of Faith (Eemaan)

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Causes of Increase in Imaan

1. Praying to your Lord, Glorified and Exalted, in secret, supplicating a lot to Him, hoping in His reward, and engaging in much remembrance of Him.

2. Contemplating His Book, for nothing helps the recovery of the heart except the Book of Allah Mighty and Sublime.  There are many youth who busy themselves even with sciences of the Shari`ah at the expense of reciting the Qur'an until their hearts eventually harden.  So if this happens with acts of obedience, what about one who occupies his heart with sins?

3. Regularly performing your obligatory prayers in congregation, for Allah guaranteed the one who guards his obligatory prayers in congregation that he will neither abandon him, nor humiliate him, and that He will guard him in this world and the next.

4. Regularly performing as-sunan ar-rawatib (acts of Sunnah that were stressed and regularly performed by the Prophet, sallallahu `alayhi wa sallam), and doing plenty of them, for whenever you prostrate to Allah with a prostration, He raises your level.

5. Accompanying and loving the righteous. "The person is with one he loves." [Al-Bukhari] "Do not befriend except a believer, and let no one eat your food except a taqiyy (a pious, God-fearing person)." [Hasan, related by Ahmad, At-Tayalisi, Abu Dawud, At-Tirmidhi and others]

6. Knowing that Allah, al-Wahid, al-Ahad, watches over us, and knowing that He is with you: "Does He who created not know, while He is the Subtle, the Acquainted?" [al-Mulk (67):14]

Knowing also that He knows what you hide and what you make apparent:  "Have you not considered that Allah knows what is in the heavens and what is on the earth?  There is no private conversation of three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are.  Then He will inform them of what they did, on the Day of Resurrection.  Indeed Allah is, of all things, Knowing." [Al-Mujadilah (58):7]

Our Shortcomings in the World of Imaan

1. Taking oneself to account as the Salaf used to do; they used take themselves to account in detail prior to sleep:  What did we put forth from good so that we thank Allah?  What did we do from evil so that we repent to Allah?

2. Seeking guidance and advice from the people of knowledge and callers to Allah.

3. Visiting graves, for it is a means of remembrance of the hereafter, and it guides a slave to the Straight Path.

4. Reading biographies of the Salaf.  Exemplary biographies are those lived by the Sahaba, at-Tabi`een and imams, such as Ahmad, ash-Shai`i, Malik, ath-Thawri, al-Awza`i and many others.

5. Praying upon Allah in secret and supplicating to Him in the last third of the night.

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Category: Istiqaamah: Steadfastness of Faith (Eemaan)

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Signs of weak Faith:

• Committing sins and not feeling any guilt.
• Having a hard heart and no desire to read the Qur'aan.
• Feeling too lazy to do good deeds, e.g. being late for Salaah.
• Neglecting the Sunnah.
• Not feeling anything when hearing verses from the Qur'aan, for example when Allah warns us of punishments and His promise of glad tidings.
• Finding difficulty in remembering Allah and making Dhikr.
• Not feeling bad when things are done against the Shari'ah.
• Desiring status and wealth.
• Being mean and miserly, i.e. not wanting to part with wealth.
• Ordering others to do good deeds when not practising them ourselves.
• Having mood swings, for instance being upset about petty things and bothered and irritated most of the time.
• Feeling pleased when things are not progressing for others.
• Being concerned with whether something is haraam or halaal only; and not avoiding makrooh (not recommended) things.
• Making fun of people who do simple good deeds, like cleaning the Masjid.
• Not feeling concerned about the situation of Muslims.
• Not feeling the responsibility to do something to promote Islaam.
• Liking to argue just for the sake of arguing without any proof.
• Becoming engrossed and very involved with dunya, worldly things, i.e. feeling bad only when losing something in terms of material wealth.
• Becoming engrossed and obsessive about ourselves.

Okay, how to increase our faith then?

• Recite and ponder on the meanings of the Quran. Tranquility then descends and our hearts become soft. To get optimum benefit, remind yourself that Allah is speaking to you. People are described in different categories in the Quran; think of which one you find yourself in. (Visit our Qu'raan section)
• Realize the Greatness of Allah. Everything is under His control. There are signs in everything we see that points us to His Greatness. Everything happens according to His Permission. Allah keeps track and looks after everything, even a black ant on a black rock on a black moonless night. (Visit our Turn to Allah section)
• Make an effort to gain knowledge, for at least the basic things in daily life e.g. how to make Wudoo' properly (click here). Know the meanings behind Allah's Names and Attributes. People who have Taqwa are those who have knowledge.
• Attend gatherings where Allah is remembered. In such gatherings we are surrounded by angels.
• We have to increase in our good deeds. One good deed leads to another good deed. Allah will make the way easy for someone who gives charity and also make it easy for him or her to do good deeds. Good deeds must be done continuously, not in spurts.
• We must fear the miserable end to our lives; the remembrance of death is the destroyer of pleasures. (Visit our Death and Grave section)
• Remember the different levels of the hereafter. For instance when we will be put in our graves, when we will be judged, whether we will enter paradise or be thrown into hell.
• Make Du'a, realize that we need Allah. Be humble. Don't covet material things in this life.
• Our love for Allah (subhaanahu wa ta'aala) must be shown in our actions. We must hope Allah will accept our prayers, and be in constant fear when we do wrong. At night before going to sleep, we must think about what good we did during that day.
• Realize the effects of sins and disobedience- one's faith is increased with good deeds and our faith is decreased by bad deeds. Everything that happens is because Allah wanted it. When calamity befalls us- it is also from Allah and can be a direct result of our disobedience to Allah.

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Category: Contemplate Allah's Universe

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Allaah The Almighty said (which means):

{Who has created the seven heavens one above the another.} [Quran, 67:3]

The Prophet ﷺ said:

"And between each heaven and the other, there is a distance of travel of 500 years, and the thickness of each heaven is a distance of travel of 500 years." [Ahmad]

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Download (right click & "save target as")

{pdf=http://www.idealmuslimah.com/PDFS/MustReadTillEnd[1].pdf|945|600}

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When it come to size our Sun is small when compared to the size of the some of the other stars in our galaxy. It is large with respect to the size of Earth and the other planets in the Solar System. You will be surprised how small the Sun really is when it is compared to some of the largest stars in the Milky Way Galaxy.

***Please put your audio on mute as there is music playing at the background.

Download this picture.

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Shiekh Mirza Yawar is an International speaker, Life Coach and Corporate Consultant, whose main work is teaching and mentoring Young leaders around the world. In his training and consultancy work, Sheikh Mirza Yawar combines Eastern values with Western systems in order to transcend cultural boundaries.

Speaking five languages, the Shiekh’s style reflects openness, commitment to quality and value-based professionalism.

He received his initial Islamic education in Jamia Ilahiyaat Nooria in Hyderabad, India, and later in Saudi Arabia, India and USA. Sheikh Mirza Yawar enjoys promoting Islam and encouraging others to showcase Islam to the World. He is the Chairman of the Standard Bearers Trust & Mentor, Standard Bearers Academy.

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Dubbed the “voice of a generation,” Boonaa Mohammed is a critically acclaimed award winning writer and performer with accolades including a playwright residency at Theatre Passe Muraille, a short story published in a Penguin Canada anthology called “Piece by Piece” and various slam poetry titles credits including winner of the 2007 CBC Poetry Face-Off “Best New Artist” award.

His popular Youtube videos have received over One Million views to date, and as an Artist he has toured and traveled across the world, speaking alongside some of the most influential scholars and entertainers of our time. He frequently conducts writing workshops and seminars, sharing his experience and expertise in Spoken Word story-telling with mainly youth from all walks of life.

Let me take a moment to show some kindness,

To the folks who blindness was a disease that effected the eyes alone,

I promise I won't judge you, I barely know how to love you

And like fools we preach rules, but we don't even follow our own.

Everybody needs comfort,

Some people find it in this; some people find it in that

And some people just don't find it at all.

But this world is full of signs

From the moon to the stars in the sky

From the bees and the bugs, like a seed in your blood

Like a feen to a drug, makes you need to look up

And questions what's up, why you deal with this stuff?

When your spirits are crushed and you trek through the rough

But like thunder it struck, said "Be" and it was

All the signs that were sent, they finally make sense

You feel the torment, so you need to repent

When your heart is cement, it's hard as a brick

Cause your soul is worth more than the dollars and cents,

All the money in the world couldn't buy you happiness

Cause "verily, it is in the remembrance of Allah, that hearts do find rest"

And do not get it confused,

I'm not a scholar or a preacher

I'm just a regular dude, who makes mistakes too

But we are reflections true,

So I cant talk about me without talking about you

And who knew?

We would end up in a place so confused

Where little boys wanna be like little girls and little girls just wanna be abused

Where the terrorize the truth, mentally arrest the youth

Even though there is no law but Allahs' and momma didn't raise no fool.

And who knew?

That expecting the world to treat you fairy because you think you're a good person,

Would be a little like expecting a bull not to attack you because you're a vegetarian,

You can't begin to learn what you think you already know

In mans own ignorance we forgot that women once watched us grow

And before that you were a tiny ball of flesh without any bones

And before that you were just unknown, and now look behold

You have the arrogance to assume that you just made it on your own?

But what were you but a chewed piece of clot, before the grew

And who knew you would trace you ancestry back to a zoo?

You must have really come from apes with your monkey point of views

Even the devil believes in God, so what does that make you?

And it's true

Sometimes I feel like Noah preaching to a packed empty room

Nobody wanna listen until we start rolling out two by two

I'm a big fan of Abraham; never break-up from Jacob

Joseph had the kind of beauty that you couldn't find in makeup

Moses was to Pharaoh what stones are to arrows

And David to Goliath was truth is to silence

Following, Solomon I'd get down too

Contrary to popular belief, Jesus is my homeboy too.

So peace be upon the whole crew who came to teach what we never knew

Even though few caught the groove, the never turned blue

Never confused what was true even if it was a taboo

Never came for fame or praise but to praise who the prayed too

And who knew?

That an unlettered man from the middle of the desert,

Would change the whole world from darkness into heaven

You may have every title, every big shot degree

But you still can't explain: Alif-Lam-Meem

And who knew?

There would be so many views and way to explain

That he's closer to you than your jugular vein

So if you complain that God must be cruel

Can you give Allah, all that he gives to you?

From the breath that you breath, to the trees that you feed

From the eyes that you see, to the sea that you eat

If I cut you, you bleed, than you heal magically

Were the illest machines, manufactured for means.

The concepts extreme but this world is a dream,

It's not what it seems filled with lies and deceit

The truth is serene so wake up smell the deen

Praises be to He, His Oneness, Supreme

Totally unique, in no need of sleep

Not like you or me, his greatness complete

No partners, no mates, no father, no sons

No discount 3 in 1, just Allah Azwa Jal

Even the birds sing his name,

The Lord of all the worlds

Glory be to He and to Allah is our return.

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Do you want to travel around and contemplate the existence of the whole universe?

Then zoom from the edge of the universe to the quantum foam of spacetime and learn the scale of things along the way! Please allow it to load first until it says "Start". Apologies about the music, please put your speaker on mute or click on the music symbol in the top right-hand corner.

(Press left or right or drag the scroll bar to zoom in and out. Press down to toggle quality.)

And don't forget to say Subhaan Allah all the way!

Watch here (external site)

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