ziyadafilkhayr

[ziyadafilkhayr]

[ziyadafilkhayr]

🌟Sourate Al Fatiha....🌟 C'est une sourate mecquoise. 🌟Elle est "l'ouverture" parce qu'elle ouvre sur  le livre d'Allah et que l'on débute chaque prière par elle. Ses noms les plus connus sont : La mère du livre / oum al kitab La mère du coran / oum al cor'an Les sept répétés / as-saba'a al mathani Le coran sublime / al cor'an al 'adhim 🌟Elle est aussi une guérison et remède. Elle a été révélée en une seule fois...c'est la première sourah à être révélée complète, jusqu'ici les révélations arrivaient au prophète par groupes d' ayats ( des passages de sourah). Parmi les savants, il existe une divergence. Quel est le premier ayat de Fatiha ? La basmallah ou Al hamdoulillahi Rabbi l'alamine ? Le musulman est tenu de s'informer et de se faire sa propre opinion... Nous n'entrerons pas dans la divergence et commencerons avec "Al hamdoulillahi Rabbi l'alamine". L'explication de sourate Al Fatiha est l'une des plus longues, certains savants disent que son explication c'est le coran tout entier. Le but ici n'est pas d'être le plus complet possible mais d'inviter le musulman dans l'univers du coran, à côtoyer les paroles parfaite d'Allah soubhanahou wa ta'ala. 🌟1- "الحمد لله رب العالمين "🌟 🌟Al Hamd... En arabe le mot HAMD veut dire à la fois louange et gratitude. NB: Une louange est un éloge. La louange représente l'action de louer quelqu'un ou quelque chose en célébrant son mérite au travers d'un discours ou d'un autre moyen d'expression. Les louanges sont généralement adressées à des divinités. En pratique, l'homme peut tout à fait louer ou remercier de façon indépendante par des actions séparées. Exemple : c'est un beau bébé est une louange Merci pour le service rendu est une gratitude Ces deux sentiments, paroles, actions sont distinctes l'une de l'autre. En arabe la louange est Al Madah / المدمح ou  athana / اثن Et la gratitude est ash-shoukhr / الشكر Allah a utilisé le mot Hamd qui n'a pas d'équivalence en un seul mot lorsqu'on le traduit. Donc HAMD = MADAH/ATHANA + SHOUKR 🌟 Pourquoi Allah associe ces mots ensemble ? Quoique que nous recevions d'Allah notre attitude doit être de louer et remercier à la fois. Exemple : comment était le voyage ? Al hamdoulillah 1 je remercie Allah pour ce voyage 2 louange à Allah pour ce voyage 🌟la sagesse derrière ce mot Hamd...🌟 🌟En le prononçant le serviteur est invité à trouver pourquoi il remercie et pourquoi il loue son seigneur. C'est une préparation psychologique à une attitude positive. En disant Al hamdoulillah le serviteur se refuse toute attitude négative face aux bienfaits de son seigneur. Exemple : Al hamdoulillah mais...et toutes mauvaise remarque. En tout premier lieu Allah nous enjoint d'être positif et optimiste car le chemin est semé d'embûches et la force mentale est indispensable. Être positif fait partie de notre foi. Celui qui constamment se dit qu'est ce qui ne va pas avec ceci, cela, untel, une telle...ce peuple, cette communauté...ne comprend pas le concept voulu de hamdoulillah. 🌟 Bon nombres de savants argumentent qu'il ne suffit pas de dire hamdoulillah. Il faut de la sincérité. Cette parole est un acte d'adoration et comme toute adoration elle est validée par son intention. 🌟En second lieu par son infinie sagesse Allah permet de lui dire merci et louange à lui chaque fois que nous disons al hamdoulillah parce que l'homme n'a pas toujours conscience de l'immensité des faveurs qui lui sont accordées. Ainsi c'est une faveur qu'Allah nous fait pour pallier à nos manquements. SoubhanAllah. Nous venons de voir la linguistique du mot Hamd....voyons maintenant sa grammaire. 🌟 Une règle grammaticale en arabe (valable aussi en français). Il y a les noms et les verbes. Un nom n'a pas de repère dans le temps il est intemporel contrairement au verbe qui peut être au passé, présent ou futur. Par ailleurs le verbe nécessite un sujet  (celui qui fait l'action) alors que le nom existe par lui-même. Donc : 1 le nom : permanent et indépendant 2 le verbe : temporaire et dépendant Revenons au mot Al Hamdoulillah que l'on peut traduire par louange et gratitude appartiennent à Allah. Louange et gratitude sont des noms tout comme Al Hamd est un nom. 🌟Pourquoi Allah choisit nom plutôt qu'un verbe... Exemple : nahmadou / ihmadou / ahmadou Le verbe louer : nous louons/ vous louez Allah. 🌟🌟🌟En utilisant un verbe, Allah limite la louange qui lui est due dans le temps et l'espace...sobhanAllah...il ne siet pas au créateur des cieux et de la terre de limiter les louanges qui lui sont dues.🌟🌟🌟 🌟🌟🌟les louanges appartiennent à Allah et ce de façon ILLIMITÉE, INTEMPORELLE Et INDÉPENDANTE 🌟🌟🌟 Illimitée : dans le temps et l'espace. Intemporelle : les louanges sont éternelles Indépendante : Allah n'a pas besoin que nous proclamions ses louanges pour qu'elles lui appartiennent. Allah soubhanahou wa ta'ala dit dans le coran que le bien que nous faisons est pour nous-mêmes. IL n'a pas besoin que nous proclamions ses louanges, NOUS en avons besoin. 🌟 Quand Allah soubhanahou wa ta'ala dit dans la Fatiha al hamdoulillah ce n'est pas un ordre, c'est un proclamation. 🌟🌟🌟 Dernières remarques sur Al Hamdoulillah.... 🌟En langue arabe, une phrase peut-être informative ( elle délivre une information ) ou émotionnelle (elle communique une émotion ). Vous avez pu remarquer que lors de la Khoutba du vendredi le khatib commence par " INNA al hamdoulillah...." En arabe cette locution est utilisée que pour une phrase informative. Or, Al Hamdoulillah dans le coran, dans la prière, dans nos vies au quotidien est à la fois une information, un rappel mais également une émotion. Lors d'une épreuve, d'une réussite, d'un échec, en toutes circonstances le serviteur d'Allah, transporté par une émotion, est amené à proclamer les louanges pour son seigneur. Donc Al Hamdoulillah est une expression qui délivre une information et une émotion. 🌟Parfois vous verrez " al hamdoulillah" ou " lillahi al hamd" Que doit-on comprendre à cela ? En arabe, cette inversion à une signification et un but. La différence entre ces deux expressions c'est le sens " SEULEMENT ". 1 Al Hamdoulillah : toutes les louanges appartiennent à Allah. 2 Li-Llahi l'hamd : à Allah "seulement" appartiennent les louanges. Dans son sens et son interprétation la deuxième expression est plus forte, plus intense. Celle-ci est utilisée plusieurs fois dans le coran (ex:sourate 45). Cette parole d'Allah soubhanahou wa ta'ala implique et laisse sous entendre une argumentation et un conflit dans le dialogue avec les mécréants et les associateurs qui attribuent des louanges autre qu'Allah (jésus, les statues etc...). Allah vient corriger leur abomination...pour cela vous ne verrez cette parole que dans les passages où Allah parle des mécréants. Lorsque qu'Allah s'adresse aux croyants IL utilise al hamdoulillah car c'est un auditoire acquis à sa cause et son unicité. SoubhanAllah. La Fatiha est la voix de la guidée à l'intérieur de chaque être humain (la fitra). 🌟Pourquoi après al hamd y a t il Allah alors que Rabbi vient juste après ? - Al Hamdoulillahi Rabbi al 'alamine - Allah mentionne deux fois son nom, Allah puis Rabb...pourquoi utiliser ce nom plutôt qu'un autre ? Allah est le nom de l'unicité par excellence et il englobe tous ses noms et attributs. Par cela nous proclamons les louanges à Allah l'unique et tous ses noms et attributs  en même temps. Les louanges sont complètes et parfaites.

[ziyadafilkhayr]

A Summarized Description Of The Prayer Of The Messenger Of Allah (May Peace And Blessings Be Upon Him)

Salah (Prayer): The Second Pillar of Islam

The companions of the Prophet (May peace and blessings of Allah be upon him) were of the consensus that someone who abandons the Salaah (prayer) has committed Kufr (disbelief).

Walking To The Prayer

It is obligatory to come for prayer in the Mosques with a pure intention, and a specific Dua (supplication) has not been established from the Messenger of Allah (May peace and blessings of Allah be upon him) whilst walking to the masjid. It is also recommended to walk to the prayer with tranquillity and not to hasten unless there is fear of missing the prayer or a Rakah (unit of prayer), in which case an individual may walk slightly faster.

When entering the masjid a person should recite:

اَللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

“O Allah, open before me the doors of Your mercy”,entering with his right foot first. Thereafter, it is recommended for the individual to pray Tahiyyatul Masjid (prayer for entering the mosque). If one sits before praying Tahiyyatul Masjid, to eat or drink something, or to take a short rest, they may do so and it is fine for them to stand and perform the prayer afterwards.

Shortly Before The Prayer

No particular Dua or Dhikr (Remembrance) has been established from the Messenger of Allah (May peace and blessings of Allah be upon him) just before the opening takbir (i.e. commencing the prayer); however, He (May peace and blessings of Allah be upon him) would be preoccupied in straightening the rows for prayer and using Siwak (tooth stick). Standing close to the Imam is a virtue established from the Messenger of Allah (May peace and blessings of Allah be upon him), and there is no difference between standing on the right side of the row or the left side (in terms of virtue), but it is best to stand directly behind the imam.

Intention

Intention should be made in the heart and to utter it audibly is an innovation.

Facing The Qiblah

It is obligatory to face the Qiblah (direction of the Ka’bah in Makkah) during both the obligatory and optional prayers, except for the person who is unable like the person praying on a plane or a ship that turns away from Qiblah, such a person should begin their prayer facing the Qiblah and there is no issue if the direction changes whilst they are performing it.  It is also permissible to pray the optional prayer in a car or any other mode of transport during travel by gesturing the movements of the prayer, without having to face the Qiblah.

It is a Sunnah for the Imam and the one praying alone to place a Sutrah (barrier) in front of them. The distance between themselves and the Sutrah should be three arms length.

Beginning The Prayer

He begins by saying اللهُ أكبر whilst raising the hands up to the shoulders or the earlobes and extending the fingers. IthasnotbeenauthenticallyprovenfromtheMessenger of Allah (May peace and blessings of Allah be upon him) tofacethe (palms of the)handstowardsthe Qiblahwhilstdoingthis.

The Qiyam (Standing)

The Qiyam is a pillar in the obligatory prayers and a Sunnah in the optional prayers. The sick and those who need to do so may use a stick or lean on a wall to aid them in prayer if necessary.

There is no authentic evidence indicating where the Messengerof Allah (May peace and blessings of Allah be upon him) would look in his prayer. The Qiyam should be done in an upright posture, without joining the feet, as doing so is contradictory to the Sunnah. If the prayer is prolonged a person may alternate between leaning on either (foot).

The Opening Supplication And The Recitation Of The Prayer

Beginning the prayer with an opening Dua is a Sunnah. It is a Sunnah to vary the opening Duas that have been confirmed from the Messenger of Allah (May peace and blessings of Allah be upon him) from time to time. Thereafter, a person should ask Allah for refuge from the cursed shaytaan by reciting:

(أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ)

Then he says:

(بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ)

This should be recited inaudibly. He used to hold his hands by placing the right hand over the left hand. He may position them anywhere he wishes either upon his chest or his belly button or his stomach. Thereafter, he is to recite Surah Fatiha (the opening surah of the Qur’an) slowly, verse by verse.

A person should recite audibly in the obligatory units of the Fajr prayer and the first two obligatory units of Maghrib and Isha prayers. At the end of Surah Fatiha both the Imam and congregation should say “Aameen” loudly. The congregation is not to recite Surah Fatiha during the audible prayers, except in those units where recitation is done quietly according to the most correct opinion.

After the recitation of Surah Fatiha any portion of the Quran which is found to be easy may be recited. In the Fajr prayer a person should recite from the Mufassal surahs, (which are the Surahs between Surah Qaf and Surah Nas) and in the Maghrib prayers either he recites from the small length Surahs or the medium length Surahs and in the rest (of the Prayers) he recites from the medium length Surahs. And to recite from the long Surahs for the Fajr and Maghrib prayers then it is also Sunnah. It is disliked to lengthen the Isha prayer and it is prescribed to shorten the recitation whilst travelling.

The Sunnah is to recite a Surah completely in a single unit of prayer without dividing it between two units, and occasionally differing to this is not a problem.                                                                                                                Khushoo’(Humility And Attentiveness) In The Prayer

Khushoo’ is the heart and soul of the prayer and the one who does not possess it finds prayer difficult and it is amongst the characteristics of the successful believers.

Ruku’ (Bowing)

The he performs the Ruku’ by saying اللهُ أكبرwhilst raising the hands as is done at the beginning of the prayer. According to the most correct opinion, saying the Takbir is a Sunnah during each movement within the prayer. The raising of the hands (Raf’ul yadain) is done in four places during the prayer. These are the following; the opening Takbir, before Ruku’, after rising from Ruku’ and standing from the second unit of prayer for the third unit of prayer.

Then he goes down into Ruku and the Sunnah is for the worshipers to go down into Ruku after the Imam. The Ruku’ is to be done whilst keeping the back straight without raising the head or lowering it excessively. He places his hands firmly on his knees while separating between his fingers.

The Sunnah is to lengthen the Ruku and it is not permissible to recite from the Quran during the Ruku’, rather he is to recite:

سُبْحَانَ رَبِّيَ الْعَظِيمِ

“Glory to my Lord the Exalted,” three times, and if said ten times then that is good. Other authentically reported invocations for the Ruku’ are:

سُبْحَانَكَ اَللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اَللَّهُمَّ اغْفِرْ لِي

Glory is to You, O Allah, our Lord, and praise is Yours. O Allah, forgive me.

سُبُّوحٌ، قُدُوسٌ، رَبُّ الْمَلَائِكَةِ وَالرُّوحِ

Glory (to You), Most Holy (are You), Lord of the angels and the Spirit (Jibreel).

سُبْحَانَ ذِي الْجَبَرُوْتِ، وَالْمَلَكُوتِ، وَالْكِبْرِيَاءِ، وَالْعَظَمَةِ

Glory is to You, Master of power, of dominion, of majesty and greatness.

Personal supplications can be made during the Ruku’. Thereafter, a person rises from the bowing position, saying:

سَمِعَ اللهُ لِمَنْ حَمِدَهُ

“Allah hears whoever praises Him”. Whether as a Imam or praying individually. As for those praying behind the Imam, they should say:

رَبَّنَا وَلَكَ الْحَمْدُ

“Our Lord, praise is Yours”

Sujood (Prostration)

He then goes into prostration and has the choice to put his hands on the ground before his knees or vice versa, depending on his circumstances. The prostration must be performed on “seven limbs”; the forehead and nose, both hands, both knees and both feet, whilst separating the thighs without letting the stomach rest on any part of it (i.e. the thighs) and joining the fingers and directing them towards the Qiblah whilst saying:

سُبْحَانَ رَبِّيَ الْأَعْلَى‘Glory is to my Lord, the Most High,’ three times, and if it is increased to ten then that is good. Prostration is the greatest position for making supplications.

Sitting Between The Two Prostrations

Thereafter, he goes into the sitting position, which is in-between the two prostrations. It is Sunnah to sit in the Iftirash position, which is to place the right foot in an upright position whilst directing the toes towards the Qiblah and spreading out the left foot in a way which makes it easy to sit on. A person can also sit on both heels with both feet in the upright position. This position is called the Al-Iqaa’i position.

Between the two prostrationshe says the following:

رَبِّ اغْفِرْ لِي

“My Lord, forgive me.”

Thereafter, the second prostration is the same as the first and the second unit of prayer is the same as the first. The only difference is that the opening supplication is not mentioned in the second unit and the recitation in the second unit is half (in length) in comparison to the first unit.

Tashahhud

Then he rises for the second unit by pushing down on the floor. He then sits after the second unit for what is the first Tashahud in the (obligatory) prayers besides Fajr and he should sit in the Iftiraash position after the second unit.

Tashahhud is one of the obligations of the prayer, so, the prayer is broken if the Tashahhud is left out intentionally. If it is missed forgetfully then a Sajdah Sahw (prostration of forgetfulness) should be performed. If someone out of forgetfulness stands up for the third unit of prayer without performing the first Tashahud and has already stood up straight, then they should not return to that Tashahud (after remembering that they missed the first Tashahud and should continue with the third unit of the prayer.)

Pointing with the finger is prescribed in the first and last Tashahud, however, moving it is not established from the Messenger of Allah (May peace and blessings of Allah be upon him).Salawaat (Prayers) upon the Messenger of Allah (May peace and blessings of Allah be upon him)is not to be said in the first tashahud.

The most authentic form of Tashahud reported from the Messenger of Allah (May peace and blessings of Allah be upon him) is as follows:

التَّحِيّـاتُ للهِ وَالصَّلَـوَاتُ والطَّيِّـبات ، السَّلامُ عَلَيـكَ  أَيُّهـا النَّبِـيُّ  وَرَحْمَـةُ اللهِ وَبَرَكـاتُه ، السَّلامُ عَلَيْـنا وَعَلـى عِبـادِ  اللهِ الصَّـالِحـين . أَشْـهَدُ أَنْ لا إِلـهَ إِلَّا الله ، وَأَشْـهَدُ أَنَّ مُحَمّـداً عَبْـدُهُ وَرَسـولُه

“All greetings of humility are for Allah, and all prayers and goodness. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous slaves of Allah. I bear witness that there is none worthy of worship but Allah, and I bear witness that Muhammad is His slave and His Messenger.”

To send Salawaat and Salaam upon the Messenger of Allah (May peace and blessings of Allah be upon him) is a Sunnah in the last tashahud (before the Tasleem – giving Salaam to both sides) and can be said as follows:

“اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَوَعَلَى آلِ إِبْرَاهِيم، إِنَّكَ حَمِيدٌ مَجِيدٌ”.

“O Allah, bestow Your favor on Muhammad and on the family of Muhammad as You have bestowed Your favor on Ibrahim and on the family of Ibrahim, You are Praiseworthy, Most Glorious.”

At the end of the final Tashahud, a person supplicates and the most emphasized supplications is:

“اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ”.

“O Allah, I seek refuge in You from the punishment of the Hell-fire, and from the punishment of the grave, and from the trials of life and death, and from the evil of the trial of the False Messiah.”

The last tashahud is one of the pillars of the Prayer.

Tasleem (Giving Salaam to both sides)

At the end of the Tashahud he makes Salaam to the right and then to the left. The first salaam is obligatory and the second is a Sunnah. Both Salaams are recited as follows:

السَّلامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ

“May peace and Allaah’s Mercy be upon you”.

It is Sunnah to turn facing the right until the people behind him can see his right cheek and (then) left so that those behind can see his left cheek.

[Taken from the Translation of ‘A Summarized Description Of The Prayer, Fasting, Night Prayer And I’tikaaf Of The Messenger Of Allah(May Peace And Blessings Be Upon Him)’]

-Shaikh Abdul Aziz Al-Tarefe

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What is the meaning of Shukr (Gratitude)?

“Shukr is to display the effects of the blessings of Allaah upon the tongue by way of praise and acknowledgement; in the heart by way of witnessing and love; and upon the limbs by way of submission and obedience.”

[Ibn Al-Qayyim in Madaarij As-Saalikeen, 2/244]

[ziyadafilkhayr]

SAHİH-alBUKHARİ : Call to Prayer : Hadith 13

Narrated Abu Huraira:

Allah’s Apostle said, “If the people knew the reward for pronouncing the Adhan and for standing in the first row (in congregational prayers) and found no other way to get that except by drawing lots they would draw lots, and if they knew the reward of the Zuhr prayer (in the early moments of its stated time) they would race for it (go early) and if they knew the reward of ‘Isha’ and Fajr (morning) prayers in congregation, they would come to offer them even if they had to crawl.”

SAHİH-alBUKHARİ : Call to Prayer : Hadith 13/122

[ziyadafilkhayr]

Ibn Qayyim al-Jawziyyah mentioned ten causes that result in Allāh’s love for His slave and the slave’s love for his Lord:

1. Reciting the Qur'an while pondering over its meanings and what is meant by it

2. Getting closer to Allāh by performing voluntary deeds after completing obligatory deeds

3. Continual remembrance of Allāh under all circumstances, with one’s tongue, heart and actions. The extent of one’s love of Allāh is determined by this

4. Giving precedence to what He loves over what you love when you are overtaken by your desires

5. The heart being avid of Allāh’s Names, and Attributes and the heart roaming in that garden of knowledge

Afficher davantage

[ziyadafilkhayr]

There should be a life lessons class at school. It should teach:

How to give advice How to respond to criticism. Inspiring confidence in youth Learning to find good in everything Being independent And improving relations between people.

These skills are free but majority of people don’t have them. In every action you take you should see the wisdom behind it and try anticipate the effects. This way you’ll be more efficient in your speech and direct in your actions.

Advice to myself first and foremost

[ziyadafilkhayr]

It is reported that Ibrâhîm b. Adham (d162H) – Allâh have mercy on him – once passed through the market of Basrah. People gathered around him and asked:

O Abû Ishâq, Allâh the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. [Ibrâhîm] replied, “O people of Basrah, your hearts have died in respect to ten things: First, you know Allâh but you do not give Him His rights; second, you have read Allâh’s Book but you do not act by it; third, you claim to love Allâh’s Messenger – Allâh’s peace and blessings be upon him – yet you abandon his Sunnah; fourth, you claim to be enemies to Shaytân but you conform to [his ways]; fifth, you say you love Paradise yet you do not work for it; sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning]; seventh, you say death is true but you do not prepare for it; eighth, you busy yourselves with the faults of others and disregard your own; ninth, you consume the favors of your Lord but are not grateful for them; and tenth, you bury your dead but take no lesson from them.”

Abû Nu’aym, Hilyah Al-Awliyâ’ 8: 15, 16.

https://www.sayingsofthesalaf.net/dead-hearts-and-empty-supplications/

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What Enters Most People Into Paradise And Hellfire?

Abu Huraira (رضي الله عنه) reported: The Messenger of Allah (ﷺ) was asked: “What enters most people into Paradise?” The Prophet (ﷺ) said:  “Fear of Allah and good character.” 

It was asked: “What enters most people into the Hellfire?” The Prophet (ﷺ) said: “The mouth and the private parts.” 

Source: [Sunan At-Tirmidhi 2004]

[ziyadafilkhayr]

There are five dark matters and five lamps. Love of this world is darkness, and the fear of Allaah is its lamp. Sin is darkness, and its lamp is repentance. The grave is darkness, and its lamp is ‘none has the right to be worshipped but Allaah, and Muhammad is the messenger of Allaah.’ The hereafter is darkness, and its lamp is the good deed. The Siraat is darkness, and its lamp is certainty of faith.

Abu Bakr as-Siddiq (via islamic-art-and-quotes)

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Are You from the Majority or Minority?

When Umar bin al-Khattab (رضي الله عنه) was walking in the market, he passed by a man who was supplicating,

اللهم اجعلني من القليل اللهم اجعلني من القليل

“O Allah, make me from the few! O Allah make me from the few!”

So ‘Umar said to him, “Where did you get this du`a’ (supplication) from?” And the man said, “Allah in His Book says:

و قليل من عبادي الشكور

‘And few of My servants are grateful.’ (Qur’an 34:13)”

So ‘Umar wept and admonished himself, “The people are more knowledgeable than you, O Umar! O Allah make us from Your ‘few’ servants.”

Sometimes when you advise someone to leave a sin, they respond with “But everybody does it, it’s not just me!”

But if you look for the words “most people” in the Qur’an, you will find that most people -

ولكن اكثرهم لا يعلمون

“And however most people do not know” (7:187)

ولكن أكثرهم لا يشكرون

- “and most people do not show gratitude” (2:243)

and

و لكن اكثر الناس لا يؤمنون

- “and most people do not believe” (11:17).

And if you look for “most of them”, you will find that most of them are

و آن أكثرهم فَاسِقُون

- “definitely disobedient” (5:59)

و لكن أكثرهم يجهلون

- “ ignorant” (6:111)

بل أكثرهم لا يعلمون الحق فهم معرضون

- “turning away” (21:24)

So be of the “few”, whom Allah says about them:

و قليل من عبادي الشكور

- “And few of My servants are grateful.” (34:13)

و ما امن معه الا قليل

- “But none had believed with him, except a few.” (11:40)

في جنات النعيم ثلة من الاولين و قليل من الآخرين

- “In the Gardens of Bliss, A [large] company of the former peoples, And a few of the later peoples.” (56:12-14)

Ibn al-Qayyim (رحمه الله) said, “Go on the path of truth and do not feel lonely because there are few who take that path, and beware of the path of falsehood and do not be deceived by the vastness of the perishers.” [Found in Kitab al-Zuhd by Ahmad bin Hanbal (رحمه الله), and also in the Musannaf of Ibn Abi Shaybah.] -

May Allah make us of His few servants. Ameen

[ziyadafilkhayr]

Ibnul al-Qayyim [رحمه الله تعالى] said, When a person spends his entire day with no other concern but Allaah سبحانه و تعالى alone, Allaah will take care of all his needs and take care of all that is worrying him. He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him [dhikr], and cause all his faculties to work only in obedience to Him.

But when a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain. He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being. He will cause his tongue to speak only in remembering people instead of remembering Allaah. He will cause him to use his talents and energy in obeying and serving the people. This person will strive hard, laboring like some work-animal, to serve something other than Allaah. Everyone who turns away from being a true slave of Allaah by obeying and loving Him, will be burdened with servitude to some created being. Allaah says in the Qur’aan:

And whosoever turns away [blinds himself] from the remembrance of the Most Beneficent, We appoint for him a shaitaan to be his Qareen [intimate companion]. (al-Zukhruf:36)

It was narrated that Anas [رضي الله عنه] said that the Prophet [صلى الله عليه و سلم] said: Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.

(Narrated by at-Tirmidhi, Hadith No. 2389 and classed as Saheeh by Sheikh Muhammad al-Albaani (رحمه الله تعالى) (Source: al-Fawaa’ id, page 159)

[ziyadafilkhayr]

Remove the grudges

A typical line I hear often: ‘My heart just doesn’t allow me to forgive.’ Which of course is - sometimes - understandable but when we truly think about WHY we forgive, then believe me, it becomes a lot easier. 

When someone wrongs you and you forgive, this forgiveness in relation to the person is secondary. You don’t forgive because the person deserves it or you moved on. Your primary motive is to get closer to Allāh. 

فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

But pardon them and overlook [their misdeeds]. Indeed, Allāh loves the doers of good. [5:13]

Our obedience to Allāh should govern our dealings with people. People are and should always be secondary. 

[ziyadafilkhayr]

[ziyadafilkhayr]

Ibn Qayyim al-Jawziyya (رحمه اللّٰه) said: “Sadness weakness the heart and diminishes determination and wanting to go forward. And there is nothing more beloved to the Shaitan than sadness of a believer. For this reason, be happy, optimistic and think good about Allah. Have trust in what Allah is able to do and depend on Him. You will find happiness and pleasure in all situations.”

[ziyadafilkhayr]

‘This is how the The Salaf-us-Saalih  disciplined themselves!'

When a servant engages in obeying his Lord, the servant inevitably has shortcomings. This is why the The Salaf-us-Saalih punished themselves on those occasions. Although this might seem to be easy, they used to punish themselves quite severely because obedience can be very difficult on oneself. 

Umar [رضي الله عنه] donated a piece of land worth 200,000 dirhams when he missed al-Asr in congregation and then he would free two slaves. 

‘Tamīm Dari  [رضي الله عنه] failed to wake up for Tahajjud prayers one night. He stayed awake the whole of the next year.’

‘Talha [رضي الله عنه] became preoccupied with a bird on his wall (of a orchard) while in prayer. He donated the wall to charity as compensation for that mistake.

Hassan ibn Abi Sinan [رضي الله عنه] passed by an apartment and asked when it was built. He deliberated for a moment and realized he has asked about something that did not concern him. He disciplined himself by fasting for a whole year.’

Abdullah ibn Qais [رضي الله عنه] ‘We were in a battle with the enemy in our midst and people screaming (on a very hot day). A man from the tribe of Ummama was talking to himself: Did I not witness this battle and that battle. You reminded me about my family so I listened to you and returned home. By Allah I will punish you by either having you taken to task or leaving you.’ I observed this man on that day and saw that he was leading people to the enemy who then dispersed. The enemy countered and we dispersed but this man held his ground the whole time until he was martyred. I found on his body and the body of his mount more than sixty stab wounds.’

Book: Taqwa: The Provision of Believers

[ziyadafilkhayr]

Those who call for unity will NEVER quote this Hadeeth.

And do not COMPROMISE your Deen for the name sake of “Unity”.

If there was any such rule of: “taking the good and leaving the doubtful”, then this would have been the perfect time for the Prophet صلى الله عليه وسلم to teach his Companions this rule. But rather, he صلى الله عليه وسلم clearly warned the Companions that in later times there will be people who would be “callers to the gates of Jahannum” and he صلى الله عليه وسلم instructed them to “KEEP AWAY FROM THEM.”

Narrated Hudhaifah bin Al-Yamaan رضي الله عنه: The people used to ask Allaah’s Messenger صلى الله عليه وسلم about good, but I used to ask him about evil for fear that it might overtake me. Once I said: O Allaah’s Messenger صلى الله عليه وسلم! We were in ignorance and in evil and Allaah has bestowed upon us the present good; will there be any evil after this good? He صلى الله عليه وسلم said:

“Yes.”

I asked: Will there be good after that evil? He صلى الله عليه وسلم said:

“Yes, but it would be tainted with Dakhan (i.e. Little evil).”

I asked: What will its Dakhan be? He صلى الله عليه وسلم said:

“There will be some people who will lead (people) according to principles other than my tradition [In Saheeh Muslim it is: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine]. You will see their actions and disapprove of them.”

I said: Will there be any evil after that good? He صلى الله عليه وسلم said:

“Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them).”

I said: O Allaah’s Messenger صلى الله عليه وسلم! Describe those people to us. He صلى الله عليه وسلم said:

“They will belong to us and speak our language.”

I asked: What do you order me to do if such a thing should take place in my lifetime? He صلى الله عليه وسلم said:

“ADHERE TO THE JAMAA`AH (MAIN BODY) OF MUSLIMS AND THEIR CHIEF.”

I asked: If there is neither a Jamaa`ah nor a chief (what shall I do)? He صلى الله عليه وسلم said:

“KEEP AWAY FROM ALL THOSE DIFFERENT SECTS, EVEN IF YOU HAD TO BITE (I.E. EAT) THE ROOT OF A TREE, TILL YOU MEET ALLAAH WHILE YOU ARE STILL IN THAT STATE.”

[Saheeh al-Bukhaaree (3606, 7084) and Saheeh Muslim (4553)]