Items filtered by date: February 2015

5.Repentance wipes out whatever came before it[I want to repent,But...]

One might say:  “I want to repent, but who can guarantee that Allaah will forgive me if I do so? I want to follow the Straight Path, but I feel very hesitant. If I knew for sure that Allaah
would forgive me, I would definitely repent.” I would say in response that these feelings of hesitation are the same as those experienced by  the Sahaabah themselves. If you think seriously about the following two reports,
the feelings  you have will be dispelled, in shaAllaah.


Sahabah are the criterion between the people of truth and the people of falsehood ;- Shaykh Muhammad Al-'Anjaree

Shaykh Muhammad Al-'Anjaree - Guest speaker at Shaykh Muhammad Ramzaan’s Dars (hafidhahumullaah) (Broadcast via in 1434 H, April 2013)

Shaykh Muhammad Al-'Anjaree (hafidhahullaah), began by praising Allaah (subhanhu wa ta’ala), and sending blessings and salutations upon the most honorable of Allaah’s creation, the Prophet Muhammad (sallallaahu 'alayhe wa sallam), his companions, his family and those that follow them. The Shaykh then proceeded to thank Shaykh Muhammad Ramzaan (hafidhahullaah) for what he had previously explained about the position of Ahlus Sunnah with regards to the Sahabah, and mentioned that this is a very important issue connected to the belief of Ahlus Sunnah wal-Jama’a.

The Shaykh (hafidhahullaah) is reminding us that the Sahabah are the criterion, between the people of truth and the people of falsehood. And this criterion, or Furqaan, is the Qura’an. Furqaan being one of the names from the names of the Qura’an. Also from the names of Prophet Muhammad (sallallaahu 'alayhe wa sallam) is ‘Al-Faariq’. And the first battle in Islaam, is called, the Battle of Al-Furqaan. And the Sahabah, they are the criterion or the Furqaan, between the truth and falsehood. And the Shaykh (hafidhahullaah) says that the Sahabah (radhyAllaahu 'anhum), are our ‘Sabeel’ or our path in regards to understanding the two revelations, the revelation of the Qura’an and the revelation of the Sunnah of Prophet Muhammad (sallallaahu 'alayhe wa sallam). And due to this fact, following of the Sahabah, is textually evidenced in the Qura’an. The Shaykh (hafidhahullaah), is reminding us of the Ayah where Allaah says, the meaning of,

'And those who have preceded you from the Muhaajireena wal-Ansaar, and those that follow them to the best of their abilities, Allaah is pleased with them, and they are pleased with Allaah.'

And the Prophet Muhammad (sallallaahu 'alayhe wa sallam) has advised or admonished his Ummah to follow the Sahabah. He (sallallaahu 'alayhe wa sallam) said in an authentic Hadeeth, 'That which I am upon today, me and my companions.' And there is a difference between those individuals who remember the Sahabah, praise the Sahabah, and who speak about the biography of the Sahabah, yet they do not follow the path of the Sahabah. But the Sunni, honors the Sahabah, he knows the biography of the Sahabah, and he follows the the Sahabah. So he follows the Sahabah, with regards to his belief or creed, his I’tiqaad, with regards to his methodology, his Manhaj, with regards to Fiqh, or his Ibaadah, how he worships Allaah (subhanahu wa ta’ala).

And the Shaykh (hafidhahullaah) is saying, look at the example of those who follow the companions and traverse their path. He (hafidhahullaah) is giving us the example, of Shaykh Al-Albaani (rahimahullaah), in his position that Shaykh Al-Albaani (rahimahullaah), did not see that the person praying behind the Imaam says out loud ‘Aameen’ after the Imaam. But when the Shaykh (rahimahullaah), came upon the knowledge of the Hadeeth of Abi Hurairah (radhyAllaahu 'anhu), that the Sahabah used to raise their voice saying Aameen after the Imaam, the Shaykh (rahimahullaah), changed his first position to follow and implement the Hadeeth of Abi Hurairah. He changed his position, which shows that or demonstrates that he followed the Sahabah. And the Shaykh (hafidhahullaah), is saying that, this story illustrates that the Shaykh (rahimahullaah), when he became aware of what the Sahabah used to do, he sufficed by following the Sahabah and traversing their path. And this is the position, or this is the likeliness of the Sunni. And the Shaykh (hafidhahullaah) is saying, likewise is the position of the Sunni with regards to I’tiqaad. If there is an issue of I’tiqaad or belief that the Sahabah are unanimous upon, for example that which has been transmitted from Ibn ‘Abbaas, about the Kursi, or the footstool of Allaah (subhanahu wa ta’ala), then the position of the Sunni is to believe in it and affirm it as the Sahabah did it.

And the Shaykh (hafidhahullaah) says that what Shaykh Muhammad Ramzaan (hafidhahullaah) brought forth in his talk earlier in terms of those groups, political Islaamic groups, like the Ikhwaan Al-Muslimeen, and their position and disparaging comments about the Sahabah. And the Shaykh (hafidhahullaah) is saying that these individuals who are misguided with regards to the Sahabah and other issues; the likes of Maududi, the examples of Syed Qutub and Hasan Al-Banna, we don’t find anything about these individuals that they repented or came back from a belief that they had, showing that they followed the path of the Sahabah. And the Shaykh (hafidhahullaah) is also giving us the example of the Jama’at at-Tableegh, even though they read the biography of the Sahabah, they do not follow the path of the Sahabah. And the Shaykh is saying that there is a group from amongst the modern day groups which speak about the Sahabah, and praise the Sahabah and they supplicate that Allaah be pleased with the Sahabah but they do not follow the Sahabah. And this is treachery, or being dishonest.

And the Shaykh (hafidhahullaah) is referring to Imaam Ahmad (rahimahullaah), when he was asked to explain the I’tiqaad (Belief) of Ahlus-Sunnah, how did he begin his treatise? His treatise explains the fundamentals beliefs of Ahlus Sunnah. He began with 'The foundations of the Sunnah with regards to us is following the Sahabah'. And if you look, the Shaykh is giving us the example of position of the Sahabah with regards to Al-Hajjaj. The Shaykh (hafidhahullaah) is asking the question, if you look at the position of some of the Sahabah with regard to the position of Hajjaj. If you look at some of the groups who have gone astray, is their position the same position as that of the companions?

The Shaykh (hafidhahullaah) said if you look at these misguided groups with regards to the Sahabah, you see a difference. This is what he began his speech with saying the companions are the Furqaan or the distinguishing factor or the criterion which distinguishes between truth and falsehood. And the Shaykh (hafidhahullaah) is saying that this Furqaan doesn’t get realized unless there is a separation or Mufassal. The Shaykh (hafidhahullaah) used this word Mufassal which means specific explanation as opposed to a general statement. The people of Bida’h or people of innovation and the way they have gone astray is always using general comments (referred as Ijmaal in Arabic) but the people of the distinguishing criterion are the people of Mufassal or specific explanation. And this is what the Sahabah (radhyAllaahu 'anhum), derived from the revelation.

The Ayah where Allaah says the meaning of,

'And we have explained everything with a specific explanation'.

The position of the Sunni with regards to issues of Fiqh, with regards to issues of belief, with issues of political jurisprudence is Mufassal or specific explanations. And this is what the Sahabah (radhyAllaahu 'anhum) were upon. This is why Prophet Muhamad (sallallaahu 'alayhe wa sallam) encouraged his nation to follow the Sahabah. The Shaykh is reminding us of the Hadeeth of the Prophet (sallallaahu 'alayhe wa sallam) where he said, “Follow those who are after me, Abu Bakr and 'Umar”. And the Prophet (sallallaahu 'alayhe wa sallam) was asked who were the best of the people to which he replied, “Me and those with me” and then it was asked to Prophet (sallallaahu 'alayhe wa sallam) and then who, so he responded that, the individual who is upon the Athar (narrations of the Sahabah) and the individual who is upon the Athar (narrations of the Sahabah).

And the people who are upon Salaama, safety and security with regards to the understanding of their religion are the ones who are upon the Athar (following the narrations of the Sahabah). This is why Prophet Muhammad (sallallaahu 'alayhe wa sallam), after mentioning “Those who were upon the narrations and those who were upon the narrations”, when he was asked “And then who?” He did not respond because the people who were rightly guided are those who follow the Sahabah. The Shaykh (hafidhahullaah) ended his speech by sending Blessings upon Prophet Muhammad (sallallaahu 'alayhe wa sallam) and supplicated to Allaah to forgive him and us.


4.Great acts of repentance[I want to Repent ,But..]

Here  we  will  look  at  examples  of  repentance  among  the  early  generation  of  this ummah, the Companions of the Prophet (peace and blessings of Allaah be upon him): Buraydah  (may  Allaah  be  pleased  with  him)  reported  that Maaíiz  ibn Maalik  alAslami  came  to  the Messenger  of  Allaah  (peace  and  blessings  of Allaah  be  upon  him) and said: "O Messenger of Allaah, I have wronged myself by committing adultery, and I want you to purify me." The Prophet (peace and blessings of Allaah be upon him) turned him  away.  The  next  day,  he  came  back  and  said:  "O  Messenger  of  Allaah,  I  have committed  adultery, 


3.Conditions for the acceptance of repentance (I want To Repent But..)

The word  tawbah (repentance) conveys a profound meaning, one which carries
great  implications.  It  is  not,  as many  people  think,  the matter  of mere  lip-service,  after uttering which  a  person may  then  continue  in  his  sin.  If you ponder  the meaning of  the aayah (interpretation of the meaning):  Seek the forgiveness of your Lord,


1. INTRO :- I want to repent But...Sheikh salih al munajid

Praise be to Allaah, we praise Him and seek His help. Whomever Allaah guides cannot be led astray, and whomever He leaves astray, cannot be guided. I bear witness that there is no god except Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger.

Allaah has commanded all the believers to repent, as He says (interpretation of the
meaning):  “…  And all of you beg Allaah to forgive you all, O believers, that you may be
successful. ”  [al-Noor 24:31]

People may be divided into two types,


Human Being Has a Great Capacity For Self-Delusions

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Ibn Qayyim al-Jawziyyah


There are two things one should be take heed of if one wishes to attain success and felicity:

1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.

2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:

Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]

Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? "And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23] So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218] So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people. "Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful. [Surah Nahl, 119] So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.

Source: Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi
Translator: Suheil Laher



The Superiority of Knowledge over Other Righteous Deeds – Sheikh Saleh bin Al Fawzan

 بسم الله الرحمن الرحيم

The Prophet صلى الله عليه و سلم  said:

إذا مات ابن آدم إنقطع عمله إلا من ثلاثة: صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

If the son of Adam dies, his actions cease except 3: A continuous charity, or knowledge which people benefit from, or a righteous son who supplicates for him. (Saheeh Muslim)

Sheikh Saleh bin Al Fowzan commented:

I heard Sheikh Muhammad bin Ibraheem رحمه الله mention during a lecture that he delivered in the College of Shari’ah (in Riyadh):

Indeed the continuous charity can possibly discontinue (due to funds depleting, etc.), and the righteous son may pass away. As for beneficial knowledge, its benefit will continue and not cease, and the person will continue to gain reward (after his death).

This is certainly one of the reasons why knowledge is more superior to other righteous deeds.

Source: At Ta’leek al Qaweem ‘ala Kitaab Iqtidaah al Siraltul Mustqeem pg. 22

Translator’s note: In addition to what was mentioned above we also gain the following benefits:

  • Knowledge which other people benefit from is a reason why other people (who are not related to the person responsible for teaching the knowledge) will supplicate for him in addition to the righteous son. If a Muslim dies, the norm is that only his family and friends will supplicate for him. In the case of a scholar, or person who has taught others, those who have benefitted from him will also supplicate for him after his death. It is for this reason why we still supplicate for the great Imam’s of the past; the likes of Imam al Bukhari رحمه الله, Imam Muslim رحمه الله, Imam Ahmad bin Hanbal رحمه الله and others. We also supplicate for the scholars of present days, the likes of Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله, Sheikh ‘Uthaymeen رحمه الله, Sheikh Al Albaani رحمه الله, Sheikh Muqbil رحمه الله and others. We even supplicate for Islamic teachers who have passed away in more recent times, the likes of Abu Uwais رحمه الله   and Abu Talhah رحمه الله. Thus, it is clear how knowledge is more superior to other righteous deeds.
  • As it relates to the righteous son, it is also possible that the person’s son (or daughter) deviate from the straight path (no longer practices Islam), and consequently, their supplications are no longer accepted from them.

May Allah have mercy on our scholars and Islamic teachers who have guided us and taught us the Book and the authentic Sunnah of our beloved Prophet صلى الله عليه و سلم

Mustafa George DeBerry
Riyadh, K.S.A
23 Thul Hijjah 1434h. | Oct. 28, 2013


Top 31. Magnificent Quotes of scholars of the salaf "Regarding Salaath"

1.After ar-Rabi` bin Khaytham became partially paralyzed, he used to go to the mosque helped by two men. He was told:-

"O AbuYazid! You have been given permission to pray at home." He said, "You have said the truth, but I heard the caller hearld, '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]

2.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]

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]

3.`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]

4.Adi bin Hatim, radhiallahu `anhu, said: "Every time the prayer time falls, it falls while I am eager for it and ready to perform it (i.e. having wudu)." [Az Zuhd by Ahmad, p. 249]

5.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]

6.Abu Rajaa al `Ataridi, "Nothing that I leave behind grieves me, except that I wouldn´t be able to bow down on my face five times a day before my Lord, the Exalted and Most Honored." [Hilyat al Awliya 2/306]

7.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."

8.When Ali bin Al Husain used to perform Wudu, his color would change. His family asked him why this happened to him every time he performed Ablution, he sid, "Do you know before Whom I am about to stand (in prayer)?"

9.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]

10.Adi bin Hatim, radhiallahu `anhu said, "Ever since I became Muslim, I always made sure to have Wudu when the Adhan is called." [As Siyar 3/160]

11.Ubayd bin Ja`far said, "I never saw my uncle Bishr bin Masnur miss the first takbir, and whenever any person stood up in our mosque to ask people for help, my uncle gave him something." [Sifat as Safwah 3/376]

12.Ibn Sama`ah said, "For forty years, I only missed Takbir Tahrimah (initial takbeer) when my mother died." [As Siyar 10/646]

13."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]

14.Sufyan bin `Uyaynah, "Honoring the prayer includes coming before the Iqamah is recited." [Sifat as Safwah 2/235]

15.Maymun bin Mahran came to the mosque late and when he was told that the peple 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]

16.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." [Hilyat al Awliya, 3/19]

17.`Umar said, while standing on the podium, "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 Khushu`, solemness and attending to Allah with his heart." [Al-Ihya 10/202]

18.Hammad bin Salamah said, "I have never stood up for prayer without imagining that Jahannam is before my eyes." [Tadhkirat al Huffadh 1/219]

19.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]

20.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.]

21.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." [Sifat as Safwah 3/120]

22.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 Ileft 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]

23.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 p 359]

24."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 Ayat 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]

25.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]

26.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]

27.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 Adhan!" [Hilyat al Awliya 2/299]

28.Moreover, Maymun bin Mahran said, "If a man from the Salaf was resurrected among you today, he would only recognize your Qiblah."

29.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]

30.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]

31.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."

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