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Secret Whispers – Du’a

Alhamdulillahi Wahdahu Wassalatu Wassalam ‘Ala Man Laa Nabiyya Ba’dah.

As we traverse rapidly through the days and nights of Ramadan – we often find that during the middle stage of this glorious month we suffer burnout. Our enthusiasm that we once had wavers and we are no longer energetic in our ‘ibadaat (May Allah have mercy upon us). Consequently, our communication with our lord becomes halfhearted. The month of Ramadan is an amazing opportunity for us to gain closeness and proximity with Allah and thus, it is incumbent that during periods of stagnation we take the necessary steps to bring ourselves upon the right route again – that is the route towards Allahs pleasure.

I hope this article will allow us to become enthusiastic about making du’a to Allah so, that we genuinely are excited when we raise our hands to him.

Allah mentions in the Qur’an:

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

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

Allah is hastening us to call unto him and thus, emphasising to us that he hears our calls and not only, that but, he responds to us aswell. My dear brother and sister, is it not shameful upon us when we count the favours of our lord upon us (and never will we be able to truly enumerate the blessings Allah has conferred upon us) that we do not respond back to Allah by showing gratefulness and increasing our worship? Granted, we will never be able to repay him for all the favours he has bestowed upon us for indeed, he is Al-Ghani (Free of all need) but, we ought to try and do the best we can. And what a better way than to make du’a – to communicate our needs to the one who is free of all needs – to communicate to the one that holds the key towards all that which lays within the heavens and earth. Allah loves it when we ask – no matter how small or big – for Allah’s generosity knows no bounds.

Allah is Al-Mujeeb – the one who ‘responds’. Imam Ahmad and Al-Bukhari in ‘Adab Al-Mufrad’ narrate that Abu Sa’eed Al-Khudri RA reports that the prophet SAW:

“There is no Muslim that supplicates with words containing in it no sin nor, the cutting of ties of kinship except, Allah will grant this person one of 3 things:

a) Either Allah will hasten to grant this person what he has supplicated for
b) Or Allah will reserve it for him in the hereafter
c) Or he will deflect harm/evil away from him that will be equivalent to what he has asked for

The Sahabah then responded “Thus, we should ask him abundantly”. The prophet responded “Allah is greater (i.e. has more than enough resources)”.

Ponder upon the enthusiasm of the Sahabah – how delighted were they in hearing this hadeeth? They had conviction that in Allah’s hands lies control of everything. Whatever he wills, in whatever era he wills it to happen; it shall occur in a manner that he intends. His Will shall take effect without any changes – no additions nor, any subtractions. Nor, shall his Will be delayed nor brought forth. His judgement/verdict is penetrative throughout the heavens and all its regions, it penetrates through the earth and that which is over it and that which is under it. It penetrates through the seas and the atmosphere between the heavens and earth. It penetrates through every place in the world. To him belongs all of creation and commandment. To him belongs the dominion and all praise. To him belongs the Dunya and the Aakhirah.

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

“Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some, etc.)!” (Surat Al-Rahman Verse 29)

Let us now ponder upon the statements of the righteous before us re. Dua:

‘Umar Bin Al-Khattab RA: “I do not concern myself about the response (to a du’a) but, i concern myself with making Du’a. So, if i make effort in Du’a then no doubt, the response corresponds with it”

‘Umar Bin Al-Khattab RA: “Upon being scrupulous about that which Allah has proscribed does Allah accept Du’a and tasbeeh”

‘Abdullah Bin Mas’ood: “Indeed, Allah does not accept Du’a except from one who is sincere. He does not accept it from the conceited, nor the deceitful one, nor one who is not serious nor the one who is heedless. He only accepts from the one with a firm heart

Abu Al-Darda: “Supplicate to Allah in the days of your ease/happiness. Perhaps, he will answer you in the days of your hardship/harm”

Abu Al-Darda: “Persist in making du’a! For indeed, the one who persists in knocking on a door – it is only a matter of time before it gets opened for hm”

Abu Dharr: “Dutifulness suffices Du’a just like how salt suffices food” *i.e. they go hand-in hand*

Abu Bakr Ash-Shibly says regarding the statement of Allah “Call upon me and I will respond to you (40:60)”.This means call upon me without any ghaflah (heedlessness) and I shall respond to you without any Mahlah (delay)

Yahya Bin Mu’adh Ar-Razi: “My lord, i ask (call upon) you in a state of humility so, grant me favourably

Abu Bakr Bin ‘Abdillah Al-Muzani visited an ill person who asked him “Pray to Allah for me”. He responded “Call upon him yourself, for he responds to the call of the distressed

Yahya Bin Mu’adh Ar-Razi:“The response is not delayed if you supplicate (to Allah) even if the pathway is blocked by sins”

Al-Hasan said regarding the statement of Allah “Call upon me and I will respond to you (40:60)” – “Make (Du’a) and rejoice – for indeed it is a right upon Allah that he responds to those who believe, work righteous deeds and he increases them in his bounty”

Muhammad Bin Hamid asked Abu Bakr Al-Warraq “Teach me a thing that will make me closer to Allah and also, to the people”. He responded “As for gaining closeness to Allah – upon you is to ask him. As for gaining closeness to the people – then abandon asking them”

Al-Awzaa’i: “The most potent form of Du’a is one where a person insists upon Allah”

May Allah accept our deeds – our standing and fasting and may he make us amongst those who call upon him in a beautiful way.

Our lord, accept from us – Indeed you are the All-hearing, All-knowing.

 
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Posted by on June 25, 2016 in Eemaan Boosters, Miscellaneous

 

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A Glimpse Into The Life of Imam Az-Zuhri رحمه الله

Name: (Abu Bakr) Muhammad Bin Muslim Bin ”Ubayd Bin ‘Abdillah Bin Shihaab Bin ‘Abdillah Bin Al-Haarith Bin Zuhrah Bin Kilaab Bin Murrah Bin Ka’b Bin Lu’ay Bin Ghaalib

Born: 50/51 AH

He was a scholar renowned for the power of his memory, Rahimahullah. A testament to this is Imam Adh-Dhahabis narrative that he memorised the entire Qur’aan in 80 days! He also states

I never ask for a hadeeth to be repeated nor did I ever have doubt upon a hadeeth (vis-a-vis accuracy) except one for which I sought verification of from my companion. I found that it was exactly as i had memorised!”

Such an exemplary character. Al-Layth reports that Az-Zuhri said “I did not entrust anything unto my heart that I forgot“. Such abilities are an indication of the greatness of Allah and how he had blessed Az-Zuhri with an incredible memory.

Az-Zuhri recommended raisins as an aid to one’s memorisation. Isma’eel Al-Makki reports that he heard Az-Zuhri say: “Whoever’s delight lies in memorising hadeeth, let him eat raisins (to assist in his quest)”. 

He used to dislike eating apples stating that it causes forgetfulness whereas, consuming honey aids memory.

APPEARANCE:

Sufyan Bin ‘Uyaynah: I saw Az-Zuhri with reddish hair and beard. His reddish hair began to fade. It seemed as if he had applied Katam (A type of plant used to dye hair). As-Sufyan also said that Az-Zuhri was bleary-eyed.

Ya’qub Bin ‘Abdirrahmann: I saw Az-Zuhri to be a short man, with a small beard, scattered hair but, not so much facial hair.

TEACHERS:

Sahl Bin Sa’ad (RA), Anas Bin Malik (RA), Muhammad Bin Rabee’, Abi Tufail ‘Aamir, ‘Alqamah Bin Waqqas, ‘Urwah Bin Zubair, Abi Idrees Al-Khawlani, ‘Ali Bin Al-Hussain, ‘Abdul Malik Bin Marwan, Muhammad Bin Nu’man Bin Basheer, ‘Abdullah Bin Ka’b Bin Malik, Sa’eed Bin Al-Musayyib and many others

STUDENTS:

‘Ataa Bin Abi Rabah, ‘Amar Bin Dinar, ‘Amar Bin Shu’ayb, Zaid Bin Aslam, Qatadah Bin Du’aamah, Mansoor Bin Al-Mu’tamar, Ayyub As-Sukhtiyani, Yahya Bin Sa’eed Al-Ansari, Salih Bin Kaysaan, ‘Aqeel Bin Khalid,  Ziyad Bin Sa’d, Awzaa’i, Ibrahim Bin Sa’d and many more.

HIS GENEROSITY

Layth Bin Sa’d reports: “He was the most generous amongst the people. He gave to those all those who came to him and sought from him to such an extent that he would even borrow from his servants (if he had to). Allah had granted him much patience and tolerance as either a man would be requesting something of him or would be trying to sell him something dogmatically. He also used to feed the people gruel and give them honey to drink..”

It was said to Az-Zuhri: “The people do not find fault with you except, for your (high level of) debt. He replied “And how much is my debt? My debt is only 20,000 dinars! I have 5 springs belonging to me. Each spring is worth 40,000 dinars! There is no one to inherit from this except, my grandson and i do not mind if he doesn’t inherit (as he was a faasiq – venial sinner)”. SubhanAllah, this story shows how generous Az-Zuhri was. He amassed debt because of his charity towards the people yet, he did not mind this in the slightest. He refered to his debt as “ONLY 20,000 dinars!”. He was truly a man who placed no value for the dunya as he was a visionary aiming to cement his place in the perpetual gardens of peace in the Aakhirah!

It was said to the nephew of Az-Zuhri: “Did your uncle ever used to apply perfume?”. He replied “I used to smell the fragrance of musk emanating from the mouth of his riding beast!”.

Az-Zuhri was once being praised by a man upon which Az-Zuhri gave him his shirt. It was said “Did you give (your shirt) due to the (mere) speech of (a man who is satanic) Ash-Shaytaan?”. He replied “Indeed, amongst the aims of (enjoining) good is to prevent evil”. Allahu Akbar..what a response…perhaps, he gave his shirt so, the man may change his ways due to the kindness displayed by Az-Zuhri.

Ziyad Bin As’ad said to Az-Zuhri “Your (explanations of) Hadeeth amaze me. However, I do not possess the (financial) means to travel to you”. He replied “Come to me and I shall narrate to you the ahadeeth and will also cover your expenses!”

‘Amar Bin Deenar: “I have not seen anyone view the Dinar and Dirham (money) more lowlier than Az-Zuhri” (because, of his unhesitant ways of charity – any chance he would get to donate – he would do so)

HIS STAUNCHNESS UPON THE TRUTH

The following incident narrates the bravery of this great man and how he was not afraid to speak the truth despite, the potential repercussions that may have resulted:

Sulayman Bin Yassar entered upon the calipha – Hisham Bin ‘Abdil Malik and was asked “Oh Sulayman, who is responsible for spreading the malicious rumour about A’isha RA? He replied “Ibn Salool (A.K.A Abdullah Ibn Ubayy)”. Hisham said “You have lied..rather, it was ‘Ali (RadiyAllahu ‘Anhu)”. Sulayman kept quiet despite, knowing it was indeed, Ibn Salool. Thereafter, Az-Zuhri entered and was asked “Oh Ibn Shihaab – who is responsible for spreading the malicious rumour about A’isha RA?” He said “Ibn Ubayy (Ibn Salool)”. Hisham said to him “You have lied..rather, it was ‘Ali”. Az-Zuhri said

“I am lying?….By Allah, if a caller from the heavens was to call out – ‘Indeed, Allah has permitted lying‘ – i still would not lie! Sa’eed (Ibn-l Musayyib), ‘Urwah (Ibn Zubair), ‘Ubaydullah and ‘Alqamah bin Waqqas have all narrated to me from A’ishah that it was ‘Abdullah ibn Ubayy who spread the rumours. (The 4 individuals referred to were big renowned scholars). This caused jealousy to surface. Hisham said to Az-Zuhri “Leave! By Allah, it is not befitting for us to tolerate the likes of you”.

What a great example of a proponent of truth! Where are the likes of Az-Zuhri today?

HIS ‘IBAADAH:

I could not obtain any information with regards to this – Rahimahullah

TESTIMONIES:

Salih Bin Kaysaan: “Myself and Az-Zuhri gathered together to seek knowledge. We said “We will write down the Sunan”. So, i wrote down whatever was transmitted from the prophet SAW. Thereafter he said “We should write down whatever was transmitted from the Sahabah for it is the Sunnah. I replied “It is not, so, we shall not write it down”. However, he still wrote it down whilst, i did. Accordingly, he was successful whilst, i was not”.

‘Amar Bin Deenar: “I have not seen anyone with more insight regarding Hadeeth than Ibn Shihaab”

‘Umar Bin ‘Abdil Azeez said to his gathering “Have you gone to meet Ibn Shihaab?”. They replied “(No but) We shall do so”. Upon which he stated “Visit him, for there remains no one more knowledgeable about the sunnah than him”

It was said to Mahkool: “Who is the most knowledgeable person you met?”. He replied “Ibn Shihaab”. It was asked “Who next?”. He replied “Ibn Shihaab”. It was asked “Who next?”. He replied “Ibn Shihaab”.

Sufyan Bin ‘Uyaynah: “I sat in the gatherings of Al-Hasan and others. But, i have never seen the likes of Az-Zuhri”

Imam Malik: “Whenever he used to enter Madeenah, no one would narrate anything (Ahadeeth etc) until, he had left the city” (A testament to the knowledge of Az-Zuhri and the respect he had attained in the eyes of the scholars)

The Imaam (May Allaah have mercy upon him) passed away in the year 124 [After Hijrah].

 
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Posted by on June 12, 2016 in Biographies

 

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The Art of Divine Communication (Ad-Du’a)

Contemplate, Oh Muslim, upon the words of your father – Ibrahim AS

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖإِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ ﴿١٢٧ رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ ﴿١٢٨ رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.” (Surat Al-Baqarah Verses 127 – 129)

What a beautiful invocation. Each Du’a ends with a reference to Allah’s lofty names and attributes. Sometimes the heart merely repeats such beautiful names without due reflection. What does it mean when we say “Indeed you are the hearing, the knowing….Indeed, you are accepting of repentance and the bestower of mercy…Indeed, you are the exalted in might, the wise”. Let us try to expound on this inshaAllah.

As-Samee’ (All-Hearing)

This is a name of Allah that has appeared in approximately 50 places in the Qur’aan. As-Samee’ refers to the one who hears all voices regardless, of the differences within languages and variety of requests made. Indeed, his hearing extends to voices both, concealed and made apparent.

The attribute of hearing can be classified into 2 categories:

  1. Hearing refers to the acknowledgement of the voices/requests that are made.
  2. Hearing refers to response (i.e. Allah has heard you and is now responding to you)

The first category (acknowledgement of voices/calls/requests) is split into 3 further categories:

a) The attribute of hearing gives the notion of a threat/warning. i.e. be aware, Indeed, Allah does hear you!

For instance, when Allah refers to the criminals destined for the hellfire: –

“Or do they think that We hear not their secrets and their private conversations? Yes, [We do], and Our messengers are with them recording. (Surat Az-Zukhruf Verse 80)”

b) The attribute of hearing gives the notion of assistance

For instance, when Allah said to Musa AS and Haroon AS

“[Allah] said, “Fear not. Indeed, I am with you both; I hear and I see.” (Surat At-Taha Verse 46)

c) The attribute of hearing refers to hearing a dialogue/speech

For instance:

“Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing” (Surat Al-Mujadilah Verse 1)

Oh reader! How can you ever despair when you have As-Samee’ as your custodian? Indeed, he hears your call and vanquishes your perils

Al-‘Aleem (All-knowing)

This name appears more than 150 times in the Qur’aan. Al-A’leem refers to the one whose knowledge encompasses the external and internal matters. His knowledge extends to affairs that are revealed/out-in-the-open and those that are kept hidden. His knowledge extends to that which was in the past, that which is in the present and that which is in the future. When the believer ponders upon this name of Allah sincerely – he/she becomes much more conscious over his.her actions.

Sheikh Muhammad Al-Ameen Ash-Shinqeeti said “the scholars are agreed that this (name/attribute) serves as the greatest admonition and wake-up call (to the believer) to have descended from the heavens to the earth”.

This point is exemplified by the following narration reported by Ibn Rajab:

There was a man who wanted to seduce a woman. He had ordered her to close all the doors (in the house) and then asked her “Are there any doors left unclosed?”. She responded “Yes, the door between us and Allah”. This response was enough to subdue the man who did not proceed with his intention.

Ibn Katheer RHM said re. Allahs name Al-‘Aleem:

Allah informs us that his knowledge is complete, perfect and encompasses all things – no matter if they are of a distinguished nature nor, insignificant..no matter if they are big nor, small..no matter how subtle nor dexterous the matter is. He does this in order to alert mankind about his knowledge of them so, they may display the rightful amount of modesty and taqwa before him. He does this so, they are vigilant of him. For indeed, Allah is knowledgeable about that which deceives the eyes ...”

Know my dear reader – not a leaf falls from a tree without his knowledge encompassing it. When you call upon your lord; have conviction that Al-‘Aleem is fully aware of your circumstances and your call will not go in vain.

At-Tawaab (Acceptor of repentance)

At-Tawaab refers to the one who forgives whom he wills from his slaves by giving them the ability to repent in the first place. Know, oh beloved reader, that sincere repentance paves the way towards haviing your Ad’iyah (supplications) accepted. Ponder upon the story of Imam Ahmad & the Baker.

Ar-Raheem (Bestower of mercy)

Allah’s mercy overcomes his wrath. This latter statement alone fills the heart with joy! Do you not see that he provides for the disbeliever despite, the disbeliever rejecting the message of Islam? Does he not feed them and quench their thirst? Such is the mercy of Allah!

Ponder this, oh reader,,,,when a person fears another person – naturally, he would flee AWAY from his opponent but, when a believer fears Allah – he FLEES TO HIM. Allahu Akbar! Never despair in the mercy of Allah. For indeed, Allahs mercy knows no bounds. However, his mercy is of 2 kinds (General and Specific). His general mercy extends to ALL of mankind regardless, of faith. However, his specific mercy only envelops the believers. This is the mercy that pertains to Imaan, Religion and the affairs of the world and the hereafter. This is via granting them the ability to obey him and enjoin the good, This specific mercy is what keeps the believers steadfast and grants them entry into Jannah and saves them from Jahannum.

Al-‘Azeez (Exalted in might)

This name appears approximately 100 times in the Qur’aan. Al-‘Azeez refers to the one who possesses all forms of honour. There are predominantly 3 forms of honour:

a) Honour via strength. 

Verily, Allah is All-Strong, All-Mighty” (Surat Al-Hajj Verse 74)

b) Honour via enrichment

He is free of all needs..the creation cannot harm nor benefit him. He is solely the benefactor (benefitting whom he wills) and inhibitor (withholding benefit).

c) Honour via subjugation

All of creation are subdued before Allah’s might. They are submissive to his greatness and will. Everything is in his hands. Nothing moves or becomes inanimate except, by his leave! Whatever Allah wills, happens….and whatever he does not will..does not!

Al-Hakeem (The wise)

This name of Allah appears close to a 100 times in the Qur’aan. This name hghlights the perfect and complete wisdom that belongs to Allah. He is the sole legislator and there is no one that can repel his ordainments

“And Allah judges, there is none to put back His Judgement and He is Swift at reckoning.” (Surat Ar-Ra’d Verse 41)

The above names are to be utilised in Du’a from a perspective of awe and hope. The believer should call upon Allah using his names and attributes that he has manifested unto himself. The aforementioned names are just a few amongst many of Allahs names. However, those briefly expounded upon in this article apply to a whole range of scenarios and circumstances. For indeed, if you are a sinner – call upon At-Tawwab, if you feel disheartened, call upon Ar-Rahman, if you are oppressed, call upon Al-‘Azeez, if you are lost and confused, call upon As-Samee’ and Al-‘Aleem!

May Allah make us amongst those whom he loves and those who frequent in the art of making du’a to him with a fully submissive and humble heart..Aameen

 
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Posted by on January 25, 2016 in Miscellaneous

 

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The Advent of Winter

Bismillah Wal-hamdulillah Wassalaatu Wassalaam ‘alaa rasoolillah

After hearing a Khutbah recently on the fruitfulness of Winter to a believer’s life; it reminded me of when i first came across a khutbah exploring the virtues that Winter brings to the Muslim’s life – A khutbah by Sheikh Khalid Al-Musleh Hafidhahullah. I feel this is extremely pertinent – especially to Muslims living in the west as we enter upon an era with long nights and short days. It is easy to become lazy during these days and become sluggish in our zeal to go the extra mile in pursuit of our religious activities and endeavours. Thus, it becomes imperative that the believer reminds his/herself of the wisdom behind the changes in season and why, in fact, the winter should actually bring a smile to the believers face!

Undoubtedly, the different seasons that we experience is from Allah’s immense and far-reaching wisdom. It keeps us on our toes and the change in season should prompt a vigour of astuteness within us via a series of questions: How can we take advantage of this? What should i do differently? How should i prepare for this?

It is the latter question that the Sahabah had responded to so efficiently! Their actions and statement epitomised their desire to exploit all circumstances to their favour. Is it any wonder then why we marvel at the statement of the great ‘Umar bin Al-Khattab RA when he said regarding the advent of winter: –

Winter is the booty of the obedient ones

This statement is further emphasised upon by Ibn Mas’ood who sad

Welcome Oh Winter, In it descends immense blessings – Its nights are lengthened for Qiyaam (Al-Layl) and its days are shortened for fasts

SubhanAllah! The changes and variations in the course of the year is a sign of the mercy of Allah! It may be the case that we find standing in the depths of the night too difficult for us in other parts of the year – yet, Allah wants so much good for us that he allows us to enter a season in which standing during the night is easy for us! It fills the heart with joy when one realises how much Allah continues to shower his blessings upon us despite, our shortcomings. Ergo, the statement of Allah: –

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْر

Allah intends for you ease and does not intend for you hardship(Al-Baqarah V.185)

Imam As-Sa’di RHM mentions in his tafseer of this verse:

“Allah wishes to facilitate for you the path to his pleasure in the greatest and easiest of ways. Thus, every commandment of Allah upon his slaves are ordained in a manner that enjoins ease upon them..”

As a result, the benevolence of Allah should be met with thankfulness from the servants and a determined attitude to become from the close allies of Allah. Certainly, the proof of a believers gratitude towards Allah is in his ‘Ibadah. Therefore, Oh Muslim, increase in the worship of Allah and take advantage of the mercy that Allah has bestowed upon you in the form of winter!

May Allah make us amongst the forerunners in this blessed month and the months to come…Aameen

 
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Posted by on November 15, 2015 in Miscellaneous

 

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Al-Hams Vs Al-Jahr

بسم الله الرحمن الرحيم

The characteristics of the letters used in the Qur’an can be split into 2 categories: – Characteristics which have an opposite and those which do not.

Characteristics which have an opposite can be split into 4 divisions:

The first of these is Al-Hams vs Al-Jahr.

Al-Jahr refers to the absence of the impact of ones breath after pronouncing particular letters due, to the strength of the letter pronounced. Whereas, Al-Hams refers to how the effects of the breath extends after pronouncing a particular letter because, the letter is considered a weak letter. As a result, when a letter is from Mahmoos (i.e. has characteristic of Al-Hams); when pronounced = you can hear the effects of the air in the sound of the letter.

The sheikh in the video gives an example of Al-Hams with the letter Faa (46 seconds into the video) i.e. اَفْ.

As one can see, the letter faa when pronounced includes abit of air in the pronounciation. (During Qur’an recitation, one would not exaggerate upon the faa as seen in the video; but, the sheikh is merely pronouncing it this way in order to make the characteristic of Al-Hams clear to everyone listening)

Whereas, for letters that have the characteristic of Al-Jahr – there is no air within the pronunciation. This is because the letters of Al-Jahr are domineering and do not allow the impact of ones breath to be heard. For instance, تَعْقِلُونَ. When ‘ayn is pronounced – there is no air due, to the inhibited impact of one’s breath when pronouncing the letter.

The letters of Al-Hams are 10 and collated in the memorable phrase

فحثه شخص سكت

“Fa-hathu-hu shakhsun sakath”

All other letters excluding the above have the characteristics of Al-Jahr.

Note: Although, examples were given using phrases in the sukoon form – Al-Jahr and Al-Hams are general characteristics and are not restricted to sukoon form. Examples were given using sukoon to make it easy to comprehend.

 
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Posted by on October 5, 2015 in Tajweed

 

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Qiyam Al-Layl: The Tranquility of the Believer (4)

Bismillah Was-Salaatu Was-salaam ‘alaa Rasoolillah:

The ruling on Qiyam Al-Layl

Ibn Abdil Barr RHM:

Some of the Tabi’een opined for the odd view that Qiyam Al-Layl is obligatory, even if the duration of it was the equivalent to the time taken to milk a sheep (a short duration)! However, the majority of the scholars held the view that it is recommended…..

Matters which make performing Qiyam Al-Layl easier

Know that Qiyam Al-Layl is difficult upon the creation except, for the whom Allah grants the ability to perform it. Qiyam Al-Layl has factors that make it easier and they number in 7 which are internal and external factors.

As for the External factors: –

1) That a person does not excessively eat or drink which causes him to be overcome by sleep. Ergo, the statement of some of the predecessors: Do not eat in abundance to such an extent where you will drink in abdundance to such an extent where you will sleep in abundance!

2) That a person does not tire himself out during the day in actions which exhaust the body and nerves as this is also a cause for (domineering) sleep.

3) That a person does not leave out the Qayloolah (mid-afternoon nap) during the day as this assists one in getting up for Qiyam Al-Layl.

4) That a person refrains from excessive sins during the day for this hardens the heart and acts as a barrier between him and mercy (to grant the ability to perform Qiyam Al-Layl).

The kings do not allow anyone to be in seclusion with them nor, call upon them except the people of obedience, affability and sincerity. It was said to Ibn Mas’ood RA: “We cannot pray Qiyam Al-Layl!”. He replied “Sins have distanced you”. A man said to Al-Hasan: “I cannot get up for Qiyam Al-Layl, so, prescribe for me a remedy”. He replied “Do not sin during the day for it acts as an assessor between it and the night”. Ath-Thawri said “I was deprived from Qiyam Al-Layl for 5 months because of a sin i committed!”. Al-Hasan once entered the market and heard the peoples clamour and drollery and said “I think the night of these people will be an evil one”.

All sins reap a hard heart and thus, prevent a person from Qiyam Al-Layl. And a more specific cause of prevention is in the attainment of Haram provision (proscribed matters). A morsel of permissible provision has an impact in the refinement of the heart and its engagement towards good to such an extent that  it is not matched by any other factor. And this was acknowledged by the people of Muraqabah (watchfulness/insight/diligence) via experiences. Thus, some of them said: How many (impermissible) food items have prevented one from Qiyam during the night and how many (impermissible) glances have prevented one from the recital of a surah. Indeed, a servant may eat or engage in something haram and consequently, may be prevented from Qiyam for a year!

As for the internal factors: –

1) Safeguarding the heart from heresy and malice towards the Muslims. Also, to safeguard the heart from being excessively concerned with the matters of the Dunya. For indeed, engrossment in contemplating matters pertaining to the Dunya doe not assist in making Qiyam Al-Layl easy for a person. Even if a person managed to wake up for Qiyam Al-Layl, they would not be able to focus on the prayer.

2) The heart should be overwhelmed with fear (of Jahannum/displeasng Allah) combined with reducing vain hopes. For, when a servant contemplates upon the abysses of Jahannum and the matters of the Aakhirah – his sleep would fly away!

‘Abdullah Ibn Rawahah RA said: Verily, when Jannah is mentioned, the servant of Allahs longing for it increases and when Jahannum is mentioned, he swarms away from it!

3) That a person acknowledges (learns) the virtues of Qiyam Al-Layl until, the yearning for it settles into his heart for which causes him to long for it.

Ibn Munkadir: There remains no delight in the Dunya except, for 3: Qiyam Al-Layl, Meeting with the brothers and prayer in congregation.

Abu Sulayman: The people of the night (those who engage in Qiyam Al-Layl) delight more in their nights than the people of amusement in their drollery. And if it was not for the night, then i would prefer not to remain in the Dunya!

When the eyes of the people used to subside (sleep); Ibn Mas’ood would stand (in prayer) and a noise would be heard from him like the ringing of bees (as he recited in prayer).

May Allah make us from the Mutahajjideen, allow us to taste the sweetness of this great worship, May Allah allow us to be *thankful slaves* by giving us the ability to enjoy the gift of Qiyam Al-Layl that he has bestowed upon us…Truly, he is the oft-giving, most merciful…Aameen

 
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Posted by on January 15, 2015 in Eemaan Boosters, Miscellaneous

 

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Qiyam Al-Layl: The Tranquillity of the Believer (3)

Bismillah Walhamdulillah Was-Salaatu Wassalaam ‘alaa Rasoolilah:

The Night Vigil of the Prophet SAW:

1 – The Length of the Prophet’s Qiyam Al-Layl

On the authority of ‘Abdullah Ibn Mas’ood RA who said: “I prayed with the prophet SAW one night and he did not cease standing to such an extent that an evil thought entered upon me!. It was asked “What was that?”. He replied “I was thinking of sitting down and leaving the prophet!!!”. (Bukhari)

Al-Hafidh Ibn Hajar commentates on the aforementioned said:

This hadeeth is evident in the prophets predilection of lengthening the prayer during the night. Ibn Mas’ood was a strong man who was capable of following the example of the prophet SAW. However, his thought of sitting did not come to him until, after a lengthy period of time had elapsed of that which he was not normally used to! Thus, a lot of the companions and others opted for the opinion that performing more rukoo’ (bowing) and sujood (Prostrations) is preponderate (thereby, standing for a shorter period of time). Ergo, the hadeeth of Thawban RA in Saheeh Muslim who stated: “The most preponderate of actions is a plethora of prostrations“. It becomes apparent that there is a contradiction in the stances taken however, this is merely due to the differences in the people and their circumstances. It was also narrated in Muslim on the authority of Hudhaifah RA that he prayed with prophet SAW one night. The prophet recited Al-Baqarah, Al-‘Imran & An-Nisaa in one raka’ah. And when he passed by a verse in which the glorification of Allah was mentioned – he glorified him. And if he passed by a verse which mentioned asking, he would ask Allah or if the verse mentioned seeking refuge, he would seek refuge. Thereafter, he performed rukoo’ (bow) at the same length as his standing and thereafter, a similar time was taking for the sajdah and thereafter, he stood again. This example brought forth is oblique in terms of the time length but, perhaps both were awake the entire night in prayer! As for the prophets prayer in nights other this one then the narration of A’isha RA states that he used to stand for a period of time equivalent to a third of the night.

2 – The number of units in the night prayer of the prophet SAW

On the authority of ‘Abdullah Ibn Mas’ood RA who narrated that a man asked “Oh messenger of Allah, how is the night prayer performed?”. He replied “2 (units) by 2 (units) and if you fear dawn approaching, then perform 1 unit of the witr prayer” (Bukhari)

A’isha RA said: The prophet SAW used to pray used to offer thirteen Rakat of the night prayer and that included the Witr and two Rakat (Sunna) of the Fajr prayer.

Also, A’isha reported: The prophet SAW used to offer 11 raka’at of prayer in between the completion of Isha uptil Fajr. He used to make tasleem after every 2 raka’at and then offer 1 raka’at of witr. (Bukhari & Muslim)

3 – When did the prophet SAW stand up for Qiyam Al-Layl?

On the authority of Anas Ibn Malik RA who said: The prophet SAW used to abstain from fasting from a month until, we assumed he would never fast! and he used to fast to such an extent, we assumed he will never break it! And you would never have wished to see him praying except, that i witnessed him nor sleeping, except that i witnessed him! (Bukhari).

Al-Hafidh Ibn Hajr states in Al-Fath:

It is established upon the prophet SAW that he would stand during the first part of the night, its middle and its end until, he was informed about the most beloved of “Qiyaam” to Allah: It is mentioned in the hadeeth of ‘Abdullah Bin ‘Amr Bin Al-‘Aas RAM: “The most beloved prayer to Allah is that of Dawood AS and the most beloved fasts to Allah are those of Dawood AS. He used to sleep for half of the night and then pray (make Qiyaam) for one third of the night and again sleep for its sixth part and used to fast on alternate days. (Bukhari)”

Al-Mullahab states:

Dawood AS used to rest his self (in order so, his body could recover strength) by sleeping in the first portion of the night. Thereafter, he used to stand (in prayer) during the period in which Allah calls out “Is there anyone in need of a request; so, i could give him what he requests?” (i.e. in the last third of the night)? Thereafter, he would sleep in order to rest from standing during the night. This sleep used to occur during “As-Sahr” (just before daylight). This routine is more preferable than allowing oneself to take prlonged breaks out of fear that the body will become tired. Indeed, Allah said: “Allah never gets tired of giving rewards till you get tired of doing good deeds. (Bukhari)”. Allah loves to perpetuate his favours and benevolence. And this routine (of Dawood) is the most forbearing (on the soul) because sleeping after standing relaxes the body and repels the aches obtained from standing and wilting of the body which is not the case if one remains awake till the morning. Another benefit to be gained from this routine is that a person approaches the morning prayer (Fajr) and performs the Adhkaar An-Nahaar (supplication of the morning) with enthusiasm and attentiveness. Furthermore, this is a measure that aims to prevent him/her from Riyaa (Ostentatiousness) because whoever, sleeps the last sixth of the night awakens with a sound and healthy appearance (as opposed to a weary and tired figure). This is more closer to concealing ones preceding actions (of the night) from one who may see him (in the morning). And this is what Ibn Daqeeq has also touched upon.

May Allah make us from those who observe the night prayer…Aameen

 
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Posted by on January 11, 2015 in Miscellaneous

 

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