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At-Taqarrub Ilaa Allah

(Drawing close to Allah).

Fawzi Sunuqrot

January 1991

Rajab 1411

1

Contents:

Page 3

Introduction.

Page 11

Acts that gain closeness to Allah and acts of obedience

Page 12

1) The Perfection of the action (Ihsaan Al-‘Amal).

Page 19

2) The Recitation of the Qur’aan Al-Kareem.

Page 24

3) Strict and attentive observance of the Faraa’id (obligatory acts).

Page 30

4) Observing the scale of values.

Page 35

5) Generosity and selflessness.

Page 40

6) The Performance of a lot of Nawaafil.

Page 44

7) The Du’aa, Dhikr and Istighfaar.

Page 54

8) Having the fear of Allah Ta’Aalaa.

Page 61

9) Loving for Allah.

Page 69

10) Obedience to the Ameer.

Page 72

11) Sabr at the time of being tested.

Page 82

12) Confidence in the promise of Allah.

2

Introduction:

مسب

All Praise is due to Allah the Lord of the Worlds who said in His Kitaab Al-Kareem:

نو يَ م ه لََ و م ي ل

َ

ُ ن ز َ ْ َ

ع ف خ لَ َ ف او ما َ

َ

ْ َ

و

ُ

َ

ت ْ

ق سا َّثُُ ُ للََّّ ا ا َ ر اوُلا َ ني ذ َّ لا نَّ ِ إ

َ

ْ ُ

َ

َ

ْ ه ْ

ِ

ٌ

َ

ن ُّ ب

ق َ

ِ

Indeed, those who have said "Our Lord is Allah" and then remained on a right course, there will be no fear upon them, nor will they grieve (Al-Ahqaaf 13).

And He (swt) said:

ي بَْلا ر خ م ه ك ِ ئَلوُأ تا َ لِاصَّ لا او م و او ُ مَآ ني ذ َّ لا نَّ ِ إ

ِ

ة َّ

ِ

َ

ُ

ْ َ

ي

ْ ُ

َ

ِ

ِ

ُ

ل ِ

َ

ع َ

ن َ

َ

ِ

Verily those who believe and act righteous deeds, they are the best of creatures (Al- Bayyinah 7).

May blessings and peace be upon his Messenger Al-Ameen and the leader of the Muttaqeen. He purified the Muslims; he taught them the Kitaab and Al-Hikmah (wisdom) whilst before that they had been upon clear and manifest error. One day Sufyaan Bin ‘Abdillah Ath-Thaqafi approached him and said: ‘O Messenger of Allah, Inform me of a matter that I can hold on to firmly’. He (saw) said:

م ت سا َّثُُ لله بِ ت مآ لُق

ْ ق َ ْ

ا

ا

ا

ُ

ْ

َ

ن

ْ

3

Say: I have believed in Allah, then stand firm (upon that) (Muslim).

Indeed the thoughts of Islaam are concepts and they are not merely information to improve one’s knowledge but rather they represent that which regulates human behaviour in the life of this world. These thoughts have come as a guidance, mercy and exhortation, and as solutions for the human’s actions whilst also specifying the way in which he conducts himself and his behaviour. For this reason, it is necessary for the Muslim to fully perceive and comprehend that the Sharee’ah texts have come to be acted upon and that they have come specifically in relation to his behaviour within life. Therefore it is obligatory for the Muslim to comprehend that Islaam has come with concepts (Mafaaheem) to regulate his behaviour in the life of this world, so that he adopts every thought as a law and his conduct is regulated within the remits of this law. For this reason the practical aspect manifests in him and not the educational aspect. It must be clear, that if he was to approach the Islamic thoughts and concepts from an educational angle alone, then he would have lost and strayed from their original purpose, which is to discipline and regulate the conduct. These thoughts would then become knowledge like History and Geography and therefore they would lose the vitality that exists within them, in addition to losing the reality of being a complete and comprehensive ideology (Mabda’). In other words it would lose its description as an intellectual belief (Aqeedah) from which a detailed and complete system emanates. It would just become Islamic knowledge which the Muslim will strive to encompass and delve in to. His concern would be to increase his information and knowledge base whilst being driven by a taste for academia. He will proceed along this path without it crossing his mind that he should be taking these thoughts and concepts for the purpose of disciplining and regulating his behaviour within life.

4

For this reason the previous ‘Ulamaa from amongst the righteous predecessors paid attention to the characteristics and attributes reflecting the view that one should act in accordance to his knowledge and that his speech should not contradict his actions.

Allah (swt) said:

نو ق ت لَ َ فَأ با َ كْلا نو ت

َ

ُ

ُ

ل

ت م ُ ت ْ نَأ و مكُ س ف ْ نَأ ن س و بَْل بِ ساَّنلا نو مْ

ْ َ

ْ

َ

ْ

َ

ُ

َ

ْ َ

و

ن ْ َ ت

َ ر

ِ ِ ِ

َ

َ

ر تََأ

ُ ُ

َ

ل ع

ِ

ْ َ

َ

َ

َ

ت

ِ

Do you order the people upon righteousness and forget yourselves whilst you are reciting the scripture? Will you then not reason? (Al-Baqarah 44).

They would pay careful attention and ardently avoid falling within the category that Allah (swt) described when He ‘Azza Wa ‘Jalla said:

را سَأ ل يَ را م ِ لِْ ا لِ َ كا هو م

ا

ف

َ

ُ

م

ِ

ْ

َ

َ

َ

ُ ل يَ ْ لََ َّثُُ َ وَّتلا او ح ني لا

ِ

ْ

َ

ةا ر

َ ْ

ُ

رُ

ل

ِ

َ

ذ

ِ

َّ

ً

ْ

َ

َ

ث

م

ِ

ل َ

ُ

ث

م

َ

The example of those who were entrusted with the Torah and then did not take it onboard is like that of a donkey who carries volumes [of books] (Al-Jumu’ah 5).

It has been narrated from the Nabi (saw) that he said: <<Woe to the gatherers of speech! Woe to those who stubbornly persist!>>. Those meant here are those who hear the speech but do not act upon it. Similarly the Nabi (saw) said:

د ع م ل ها و ر جاَف ٌ ع :

ٌ

ب َ ت ُ ٌ

َ

ا

ا

ج َ َ

ٌ

ا

لِا َ

ا

نلا ر تِا مَُّأ كَل هَأ

ا

ُ َ

ج

َ

ْ

Two types of men have destroyed my Ummah. The sinful corrupted scholar and the ignorant worshipper.

5

It was then asked: ‘Which of these two is of greater evil?’ He (saw) said:

او سَف اَذ ا إ ُ ءا مَل ُ

ُ

د

َ

َ

علا

The scholars when they are corrupted.

(Note: I could not find the reference for the exact wording of this Hadeeth apart from the last part stating ‘the ‘Ulamaa when they are corrupted’ which came in a Hadeeth in which the Messenger (saw) was asked: ‘Who are the worst of people?’. I did find a number of narrations with a similar meaning such as: ‘The destruction of my Ummah is in the sinful corrupted (Faajir) scholar and the rational ignorant person and the worst of the worst are the bad Ulamaa and the best of the best are the best Ulamaa’. The Hadeeth has been narrated by As-Sibky in the ‘Tabaqaat Ash-Shaafi’iyyah and very similar have been related by others however it appears that the Isnaad for all of these narrations have weaknesses in them).

It is narrated that Abu Ad-Dardaa’ (ra) said: The matter that I am most fearful of when I fall before Allah is that He (swt) will say to me:

تلْ ع ا َ م

َ

َ

م

ذا َ ف

َ

ِ

ِ

ت ل

َ

ْ

م ع د ق

ْ َ

َ

You have learnt

so what then, have you acted upon?

Based upon this, gaining knowledge of the Islamic thoughts and Shar’iyah rulings, without paying attention to the fact that they represent the regulation of the human’s conduct, is a knowledge that is rotten and it results in these thoughts and rules having no real affect upon the conduct of many people. This is in addition to the great sin

6

that is earned and a severe punishment on the Day of Judgment, a Day in which no amount of wealth or number of sons and offspring can bring any benefit, with the exception of the one who comes to Allah with a sound heart.

َّ

مي ِ س بلْ ق ِ ب َ للََّّ ا ى َ تَأ ن م لَ ِ إ )88(

ٍ

ل

َ

ٍ

َ

ْ َ

نو ُ ن َ ب لََ و لٌا م ع ن َ ي لََ م و

َ

َ

َ

ُ

َ ْ

ف

َ

ْ َ ي

A day in which wealth and children will not bring benefit. Except for the one who comes to Allah with a sound heart (Ash-Shu-araa 88-89).

Islaam took special care to shape and form the Islamic personality (Ash-Shakhsiyyah Al-Islaamiyyah) by the Islamic Aqeedah, as the personality’s ‘Aqliyah (mentality) and Nafsiyah (disposition)is shaped by it. The Islamic ‘Aqliyah is the mentality that thinks upon the basis of Islaam by making Islaam alone the general measure for all thoughts about life. The Islamic Nafsiyah (disposition) is that which makes all of its Muyool (inclinations) accord to the basis of Islaam, by making Islaam alone the general measure for all of its satisfactions (in terms of organic needs and instincts). Similarly Islaam has also commanded the increase of the Islamic culture, to develop the ‘Aqliyah so that it becomes capable of measuring every thought. It has likewise commanded the performance of the Waajibaat (obligations) and to perform the Mandoobaat and Mustahabbaat (recommended acts) a lot and regularly. It has also forbidden the Muharramaat (prohibitions), the Makroohaat (disliked acts) and the Shubuhaat (doubtful/suspicious acts) so that the Nafsiyah is strengthened and becomes capable of deterring every inclination that is in opposition to Islaam. All of this is for the purpose of elevating the Shakhsiyah (personality), so that it proceeds upon the high and elevated path, whilst attaining the pleasure of Allah Tabaarak Wa Ta’Aalaa in this life and the next.

7

The entire Dunyaa is hostile towards Islaam and the Muslims. The disbelievers are Awliyaa’ (friends, helpers and protectors) to one another. All of their schools of thought possess a strong and unified resolve in regards to plotting against Islaam day and night, secretly and openly. Their minds cannot rest, their eyes cannot sleep and they cannot find peace until the light of Allah has been extinguished. At the same time, they exert all of their efforts to prevent the establishment of the Islamic Khilafah State and to prevent Islaam from returning to the reality of life.

This is the true state and condition of the disbelievers and their people. So how is it possible to confront and stand in the face of this great plot and clear trial? Indeed the Nahdah (revival) that we desire and the resumption of the Islamic way of life that we hope for, requires and necessitates a bitter struggle with the weapon of enlightened thought. It is essential to stand against the Kufr (disbelief) and its agents from amongst the rulers and those smitten by the Kufr civilisation. This work requires Nafsiyahs that are unrivalled and elevated, formidable and purified. There is no way to achieve this except by strengthening the connection and relationship to Allah Ta’Aalaa the Lord of the worlds and all creation. He Subhaanahu must be relied upon alone for help and full Tawakkul must be placed upon Him alone, whilst the attainment of His pleasure must be made the highest aim of this life. It was necessary to reawaken the Nufoos (hearts) with Taqwaa of Allah and obedience to Him, with the fear of His punishment and yearning for His gardens of paradise. The one who carries the Da’wah is in the greatest need of being obedient to Allah and to stand firmly upon His Deen. If he was to do that then the Dunyaa would become insignificant in front of his eyes, the affair of the disbelievers would be diminished before him and the difficult matters would become easier. He will burden the torture and those who attempt to stand in the way of Allah’s path, he will flout and brush aside the threats of the disbelievers whilst embracing the promise of Allah and he would be

8

able to see the victory of Allah coming in which he would have no doubt.

َّ

ني لا

َ

َ

ِ

ذ و )7(

مكُ ما د ْ قَأ ت ب و م ر

ْ

َ

َ

ِ

ر َ ث ُ َ ْ ك ْ ص ن َ ي َ للََّّ ا او ص ت ن ِ إ او ُ مَآ ني لا ا ه ُّ يَأ

ُ

ُ

ْ

َّ

ذ

ِ

ْ

ُ ُ

ر

ْ َ

ن

ْ

ي

ن

َ

َ

َ

يَ

َ

ط َ ْ

َ

ب حَأ َ ف ُ للََّّ ا لَ ز ْ نَأ ا م او ه ر ك م هَّنَ بِ ك ذ )8(

ُ

َ

َ

ِ

َ

ْ ُ

َ ل َ

ِ

ِ

م ُ لََا عَأ ل ضَأ و

َ

ْ

ْ

َ

م

َّ َ

م ُ لََ ا س ع َ ت َ ف او ف َ َ

ْ

ً

ْ

ُ

ر

ك

ن م ني ذ َّ لا ُ ة َ ع نا ك ف كاو ر ُ ظ ن ْ َ ي َ ف ضِ رَلْْا فِ او ُ س م َ ل َ فَأ )9( م ُ لََا م

ْ

ِ

َ

ِ

ب ِ قا

َ

َ

َ

َ

ْ

ي

َ

ُ

َّ

ني لا لَ م َ للََّّ ا نََّ بِ ك ذ )01(

َ

ذ

ِ

َ

ْ َ

و

َ ل َ

ِ

ِ

ْ

ِ

ير

َ لَُا َ مَأ ني ِ ِ فاكَ لْ و

َ

ا

ث

ْ

َ

ل

ِ

ر

عَأ ْ

ق

َ

ِ

َ

ي

ْ

ْ

َ

َ

ع ُ للََّّ ا ر َّ د م ل

م ي ل

ه

ْ َ

ْ

ِ

َ

م

َ

ْ

ْ

ه

ِ ب

ِ

ُ لََ لَ م لََ ن ي ر ِ فاكَ ْلا نََّأ و او ُ ن مَآ

م

ْ

َ

ْ َ

و

َ

ِ

َ

َ

O you who have believed, if you support Allah, He will support you and plant your feet firmly. But those who disbelieve, for them is misery, and their actions are wasted. That is because they disliked what Allah revealed, so He rendered their deeds worthless. Have they not travelled through the land and seen the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable. That is because Allah is the protector of those who have believed and because the disbelievers have no protector for them. (Muhammad 7-11).

The following are some of the Qurabaat (Acts of gaining closeness to Allah) and Taa’aat (Acts of obedience pleasing to Allah), which generate the Jaw Al-Imaani (Atmosphere of Imaan) within the Da’wah carrier and increase the realisation of his relationship and connection to Allah Ta’Aalaa. This atmosphere then strengthens the Nafsiyah of the Da’wah carrier and causes him to regulate all of his inclinations in line with the commands and prohibitions of Allah. In this way the binding

9

between the ‘Aqliyah and the Nafsiyah is completed and the personality of the Da’wah carrier would become a distinguished personality. This personality’s ‘Aqliyah and Nafsiyah would be of one and the same type and based on a single basic principle; the Islamic Aqueedah.

The Messenger of Allah (saw) said:

ا ا

ب

ه

ت ج ا ل ًأع ب ا ت ُ هاو ه نوكُ َ ي تََّّح م كدَ حَأ ن ؤ ُ ي َ لا

ُ

ْ

ئ

َ

َ

م

ا

ْ

َ

َ

ْ

ُ

َ

ُ

م

ا

ْ

None of you believes until his desires are in accordance to that which I have come with. (An-Nawawi Hasan Saheeh).

Fawzi Sanqart

Rajab 1411h

January 1991.

10

Qurabaat and Taa’aat (Acts that gain closeness to Allah and acts of obedience):

1) The Perfection of the action (Ihsaan Al-‘Amal).

2) The Recitation of the Qur’aan Al-Kareem.

3) Strict and attentive observance of the Faraa’id (obligatory acts).

4) Observing the scale of values.

5) Generosity and selflessness.

6) The Performance of a lot of Nawaafil.

7) The Du’aa, Dhikr and Istighfaar.

8) Having the fear of Allah Ta’Aalaa.

9) Loving for Allah.

10) Obedience to the Ameer.

11) Sabr at the time of being tested.

12) Confidence in the promise of Allah.

11

1) The perfection of the action (Ihsaan Al-‘Amal):

For an action to be Hasan (good) it is necessary to sincerely purify the intention for Allah and for the act to be in agreement with the Shar’a (Islamic legislation). Due to this, the early Scholars (May Allah’s mercy be upon them) used to combine these too fundamental principles. In respect to the speech of Allah (swt):

لَ ع ن س حَأ مكُ ُّ يَأ م و ب ل

ً

َ

َ

م

ُ َ

ْ

ْ

ُ ُ

ْ ك َ

ْ َ

َ

ل ي ِ ةا َ ي َ لِْ ا و ت مْلا ق خ ي لا

و

َ

َ

ل َ

َّ

ذ

ِ

َ

َ

ْ َ

Who created the death and the life so that he may test you, which of you will be the best in deed (Mulk 2).

In regards to this Aayah, Al-Fudail Bin ‘Iyaad said it means: Akhlasuhu (Its most sincere) and Aswabuhu (Its most correct). He was asked:

‘What do Akhlasuhu and Aswabuhu mean?’ He responded:’ If the action is correct but is not sincere then it is not accepted and if it was sincere but not correct then it will not be accepted. It will not be accepted until it is sincere and correct, sincere in that it is purely for Allah and correct in that it is upon the Sunnah’.

Sa’eed Ibn Jubair said: ‘The statement (Qawl) is not accepted unless there is action, the statement and the action are not accepted in the absence of the Niyah (intention), and the statement, action and Niyah are not accepted unless they are all in agreement with the Sunnah’.

Indeed ‘Umar Ibn Al-Khattaab (ra) used to make the following Du’aa:

‘O Allah make every act of mine Saalih (upright), and make it purely for Your sake and don’t let any part of it be for other than you’.

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And it has been narrated about Al-Imaam Maalik that he said: ‘The Sunnah is the ship of Nuh (as). Whoever boards it has been saved and whoever stays back from it is drowned’.

The Da’wah carrier guards with the utmost attention and caution the perfection of his acts and to make sure that in his Da’wah he does not seek any worldly gain. If he did so, his action would hold no worth and he would be from amongst those who have lost.

The Noble Hadeeth states:

سا اَّنلا

هو و ه ا ب فَ را ص و ،ءا ف َ ُّ

َ

َ

ُ ُ

ج

ا

ْ

َ َ

ي

َ

ه

سلا ه ا ب ي

ا

يُ و ،ءا م علا ه ا ب ي را ج ي ا ل ملْ علا

را َُ

َ

َ ل ُ

ا

ا

ا

َ ُ

َ

ا

ا

ْ

ا

راَّنلا ُ الله ُ هَل خ َ دَأ ْ ه يَلإ

م ع ت ن

َ َّ ل َ

َ

ْ م َ

Anyone who gains knowledge so that he can vie and debate with Scholars, argue with the foolish and to draw people to his personality, Allah will make him enter the fire. (At-Tirmidhi, Ibn Hibbaan and others but there is weakness in the Isnaad).

The focus must be towards perfecting the action and not quantity of the action. Allah (swt) said:

لَ ع ن س حَأ مكُ ُّ يَأ م و ل ب ي ِ ل

ً

َ

َ

م

ُ َ

ْ

ْ

ْ ك ُ َ ُ

ْ َ

That he may test you, which of you will be the best in deed (Al-Mulk 2)

He (swt) did not say: To see which of you did the most actions.

13

It was narrated from Maalik Bin Deenaar that he said: ‘Say to those who has not been Saadiq (truthful/sincere) (in his action). Don’t wear yourself out!’. Once when Abu Umaamah walked past a person who was in Sajdah he remarked: ‘What a wonderful Sajdah that is, had it taken place in your house’ and Fudail Bin ‘Iyaad said: ‘How many times is this house (the Ka’bah) circumbulated whilst there is another person in a far off place who has much greater reward than him’.

Due to all of this, it is obligatory to observe pure sincerity (Ikhlaas) and the best intentions when undertaking all acts. This is because the validity of actions and their being accepted by the Lord of the worlds (swt) rests upon the Niyah (intention). In regards to the Hadeeth:

و َ ن ا م ئرا ما لكُ ا ل ا إ

ْ

نَّ ا و تا َ نل

َ

ا

ا

َّ

َّ ا

ي ا بِ لُا عَلأا ا نَّ إ

َ

م

ى

َ

َ

ٍ

ْ

ا

Actions are only by the intentions and every person will attain what he intended (Agreed upon).

It is not strange to find, that the ‘Ulamaa considered this Hadeeth representative of one third of the Ahaadeeth that Islaam revolves around. The earliest of the ‘Ulamaa from the Salaf used to prefer to place this Hadeeth first and ahead of every matter that arises from the matters of the Deen due to its general application over all kinds of matters.

Ikhlaas in their view meant making the actions of the servants the same whether they were open or hidden. Al-Imaam Al-Haarith Al- Mahaasabiy said: ‘The Saadiq (truthful/sincere person) does not mind if he loses all appreciation from the hearts of creation for the sake of reforming his own heart. He does not like to inform people about the good that he has done whilst not hating that the people find out about the bad that he has done’. And AL-Imaam Al-Qushairiy said: ‘Al-

14

Ikhlaas is singling out Al-Haqq (Allah) Subhaanahu Wa Ta’Aalaa in obedience by his intention. And by his obedience he wishes only to draw close to Allah Ta’Aalaa and nothing else, whether his intention is aimed towards the creation so that he is commended amongst the people or so that he gains love and praise from the creation, or any other direction that is other than the direction that aims purely at attaining closeness to Allah Ta’Aalaa’.

Al-Hasan Bin Ar-Rabee’ said in relation to the Jihaad of the honourable Imaam ‘Abdullah Ibn ul Mubaarak: ‘A masked rider from amongst the Muslims went out into the battle and killed a rider from amongst the enemy who had been having his way with the Muslims. The Muslims then made Takbeer (Allahu Akbar) and he entered into the midst of the people and nobody knew who he was. I followed him until I asked him that by Allah he should take off his mask. I then recognised him and said: ‘Are you hiding yourself despite this great victory that Allah has made easy by your hands?’ He replied: ‘The one for whom I did it, nothing is hidden from Him’.

Ibn Qutaibah said in his book ’Uyoon Al-Akhbaar’: ‘Maslamah bin ‘Abdul Malik laid siege to a fortress and this fortress had some holes that had been made in the wall. So the people wanted someone to enter through it but nobody did so. Then an (unknown) person came from within the midst of the army, he went through it and then Allah opened the fortress via him which led to victory. Maslamah then called out: ‘Where is the one who went through the hole?’ When nobody came to him he then called out again and ordered the guard to let the person in at the time of his coming as he was determined to wait for him. A man later approached the guard and sought permission to see the Ameer (Army leader). The guard asked him if he was the soldier of the holes and he responded by saying: ‘I will tell you all who he is’. The guard then went to Maslamah and told him about the man who had approached. Maslamah then gave him permission to enter and the man

15

said to him: ‘The soldier of the holes demands three things from you (i.e. conditions): That you do not propagate his name, that you do not order him with anything and that you do not ask him who he is i.e.

from which tribe etc

that. So the man said: ‘I am the one’. Then after this incident Maslamah would not perform a prayer except that he would say: ‘O Allah let me

be raised with the soldier of the holes’.

)’

Maslamah responded and said: He can have

How beautiful was the statement of ‘Umar Ibn ‘Abdul ‘Aziz (rh) when he spoke about the consequences of having pure sincerity to Allah Ta’Aalaa when he said: ‘The level of Allah’s help and assistance to His slaves is in accordance to the level of the intentions. So the one who has perfected his intention then the help of Allah is perfected for him whilst the one who falls short in his Niyah then the help of Allah will fall short for him’.

From amongst the signs and manifestations of Ikhlaas (sincerity) is submitting to the truth, accepting advice and even if it came from someone considered to be of a lower station or level to him, so his breast does not feel any tightening or constriction if the truth is manifested by others to him.

Ibn Hajar (rh) narrated in his ‘Tahdheeb At-Tahdheeb’ when mentioning ‘Ubaidullah Bin Al-Hassan Al-‘Anbariy who was one of the prominent people of Al-Basrah, from their ‘Ulamaa and their Judge. He narrated that his student ‘Abdur Rahman Bin Mahdi said: ‘We were at a Janaazah and he was asked a question and made an error in his answer. So I said: May Allah correct your affair, the correct answer is such and such. He lowered his head and said: In that case return for I am made low. To be a tail upon the Haqq (truth) is more beloved to me that to be the head upon Baatil (falsehood)’.

16

Another sign of Ikhlaas is not to be overbold in regards to providing a Fatwaa or legal ruling and it is for this reason that many of the righteous predecessors used to be very cautious in regards to providing verdicts and wished that they would not be asked.

‘Abdur Rahmaan Bin Abi Laylaa said: ‘I met one hundred and twenty of Messenger’s (saw) companions. One of them would be asked a question on an issue and he would pass the question on to another, and then that one would pass it to the next, until the issue would return back to the first’. As such, the one who loves to issue verdicts in sittings and be questioned, is someone who has been regarded to be not qualified or fit to be asked.

Bishr Bin Al-Haarith (rh) was from the most prominent ‘Ulamaa and he was not shy or embarrassed to say: ‘I do not know’. Ash-Sha’bi was asked about a matter one day and he said: ‘I don’t know’. He was then asked if he was embarrassed to say that he didn’t know whilst he was the Faqeeh (Jurist) of the Iraaqiyeen (people of Al-Iraq). He replied:

‘But the angels were not shy or embarrassed when they said:

ن م ع ا م لَ ِ إ ا َ نَل ملْ ع لََ ك َ نا ح س

ا َ

َ

َ

ِ

َ

َ

ْ ُ

ب

ت ْ َّ ل َ

َ

َّ

Exalted are You, we have no knowledge except what You have taught us (Al- Baqarah 32).

The following was mentioned in the Tabaqaat of Ash-Shaafi’iyah:

Al-Qaadi ‘Izz ud-Deen Al-Hakaariy narrated in a book of his a mention of the life of Sheikh ‘Izz ud-Deen ‘Abdus Salaam. He said that Sheikh ‘Izz ud-Deen once provided a Fatwaa (verdict) and then the error of his judgment became evident to him. He then called out in Egypt and

17

Cairo against himself saying: ‘The one who provided a verdict to so and so, do not act in accordance with it, because it is an error’.

18

2) The Recitation of the Qur’aan Al-Kareem

Spending time with the Qur’aan Al-Kareem is from the very best acts of ‘Ibaadah. It is the Kalaam (speech) of Allah Ta’Aalaa and the basis of Islaam.

Allah (swt) said:

ً ة َ

َ

ع

َ

ًّ

ر

ِ

ن

ْ

ق

ر اَّ مِ او ُ ف َ ْ نَأ َ

َ

ِ

ق

و ة َ لَصَّ َ لا او ما َ قَأ و للََّّ ا با َ ك نو ل ي ني ذ َّ لا نَّ ِ إ

ُ

َ

ِ

َ

ت

ِ

َ

ُ ت ْ َ َ

ِ

ي ِ ن لَ و ا س م ها َ ز

َ

َ

ْ ُ

رو ت نَل ً را َ تِ نو ج ي

ُ ر ْ َ

َ ُ

ب

َ

ْ

ة َ

ِ

َ

Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish (Al-Faatir 29).

The Messenger of Allah (saw) advised Abu Dharr (ra) and said to him:

ا

ءا سلا فِ كَل ر خَذ و ضا رَلأا فِ كَل رو ُ ن ُ هَّن إَف نآر قلا ة ولا ا ت ب ك يَل ع

َ

َّ

م

ا

َ

ٌ

ْ

ا

َ

ٌ

ُ

َ

ْ

ا

َ

ا

َ

ْ

َ

ا

ا

You must recite the Qur’aan because it is a light for you upon the earth and a stored provision for you in the sky (hereafter). (Abu Na’eem in his ‘Hulyat ul-Awliyaa).

The Messenger (saw) warned about the one who abandons the Qur’aan when he said:

برا َ لخا ت ي َ بْلا ك نآ قلا ن

ا

ا

ْ

َ

ا

ْ

ُ

ر

ا

َ م ٌ ْ

َ

َّ ا

ف ج فِ س يَل ي لا ن إ

ا َّ

ذ

ء ي ش ه و

ا ا

ْ َ

ْ

ا

َ

19

The one who does not have inside of him anything from the Qur'aan in him is like a desolate or ruined house. (At-Tirmidhi Hasan Saheeh).

For this reason it is necessary to commit to the Qur’aan Al-Kareem and to be careful not to let it be forgotten.

The Messenger of Allah (saw) said:

ا

َ

ل

ا

ه ا ق ُ ع فِ لا ا ب لإا نا م

ُ

ا

ا

ُّ

ا

ل

َ

ت ف َ ت دُّ شَأ وا ُ لََ ه

َ

ً

َ ي ا ب د ٍ م َّ َمُُ

د

ا ا

سفْ ن ي لا

ُ

َ

َ

ا َّ

ذ وَف نآ قلا او ها ع

َ

ْ

ُ

ر

د

ُ َ

َ

ت

َ

Commit to the Qur’aan (to read and learn it) because by the One in Whose Hand Muhammad's soul is, it escapes from memory faster than a camel does from its tying ropes. (Saheeh Al-Bukhaari).

It was a regular habit of the Messenger of Allah (saw) to order his companions (rah) to recite the Qur’aan in a good manner. He used to recite to them and ask them to recite to him in his presence. ‘Abdullah Ibn Mas’ood (ra) narrated that he learnt seventy Surahs directly from the Messenger of Allah (saw) and Al-Bukhaari and Muslim reported that when the Messenger (saw) was upon the Minbar he said to Ibn Mas’ood (ra): ‘Recite to me’. Ibn Mas’ood responded:

‘How can I recite to you whilst it is revealed upon you’. Then the Messenger of Allah (saw) said:

يْ غ ن م ه ع سَْأ نْ َأ ب حُأ

ْ

ْ

َ

يا

ْ

ا

ُ

َ َ

ُّ

ا

نّ ا ا إ

I love that I hear it being recited from other than myself. (Saheeh Muslim).

20

‘Abdullah Ibn Mas’ood (ra) then said: ‘So I recited Surah An-Nisaa until I reached the Aayah:

ا

ِ

دي ش ءلََ ؤ ه ى ل ع ك ب

ُ َ

ً

َ

ه

ِ

َ

َ

َ

ِ

ئ

ا َ ْ

ن ج

ِ

و

َ

ٍ

دي ش ب ة مُأ َّ ل ِ ك ن م

ِ

َ

ه

ِ

ر

ُ

ْ

ِ ٍ

ئ

ا َ ْ

ن ج ا ذ ِ إ ف يكَ َ

ف

َ

َ

ْ

ِ

So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] [people] as a witness over these (people)? (An-Nisaa 41).

He (saw) then said: ‘That is sufficient from you now’. So I turned towards him and saw that his eyes were flowing with tears.

The Messenger of Allah (saw) used to encourage the people to memorise the Qur’aan and he (saw) would distinguish and make preference between them based on their standing in relation to the Qur’aan.

He (saw) said:

ه رْقَأ م قلا مُّ

م ؤ

ْ ُ

ُ

َ

َ

َ ْ

و

ؤ

ُ

َ ي

The people are led (in the Salaah) by the one who is most read. (Abu Daawood Saheeh).

And in a Hadeeth Abu Hurairah (ra) relates: ‘The Messenger of Allah (saw) dispatched an expedition party and there was a number of them so he asked them about their Qur’aan, asking every man from amongst them in regards to the amount of Qur’aan that he possessed. He then came to a man from amongst them who was the youngest in age and said: ‘What do you possess (of the Qur’aan) O so and so?’ He replied: ‘I have this and this and Surah Al-Baqarah’. The Messenger (saw) then asked: Do you

21

(really) have Surah Al-Baqarah? He replied: ‘Yes’. So the Messenger (saw) said: ‘Go for you are their Ameer’ (Al-Haithami ‘Majma’ ‘Az-Zawaa’id’ Saheeh).

The Qaari’s (reciter) state must be one of Khushoo’, Tadabbur (reflection) and submission as this is the required aim of recitation. It is recommended for him to cry and for the one who cannot do this naturally then it is recommended for him to make himself cry. It is the Sunnah to adhere to the description of the Nabi’s (saw) recitation. His recitation was Tarteelan (slow and clear), it was not hasty but rather each letter was manifested clearly. The Messenger of Allah (saw) used to interrupt and pause between the recitation of each Aayah and he would read the Qur’aan whilst standing, sitting, lying down, when he (saw) had Wudoo’ and when he did not have Wudoo’. If he recited an Aayah containing a supplication he would then supplicate, if it mentioned seeking forgiveness he would then seek forgiveness, if it mentioned a prostration he would prostrate and if it mentioned Allah’s Rahmah (mercy) he (saw) would ask for it.

The recitation of the Qur’aan must be preserved and maintained in the night and the day and whilst travelling and when at home.

It has been narrated that the Messenger of Allah (saw) exhorted and advised ‘Abdullah Bin ‘Amr to complete the Qur’aan once every week. Indeed a number of the Sahaabah (rah) used to do this like ‘Uthmaan, Zaid Bin Thaabit, Ibn ‘Mas’ood and Ubayy Bin ‘Ka’b for example.

‘Uthmaan (ra) would begin on the night of Jumu’ah (Thursday night) reciting from Al-Baqarah to Al-Maa’idah, Friday night he would recite from Al-An’aam to Hud, Saturday night from Yusuf to Maryam, Sunday night from Ta Ha to Al-Qasas, Monday night from Al- Ankuboot to Saad, Tuesday night from Az-Zunar to Ar-Rahmaan and on Wednesday night he would complete the remainder.

22

In addition it is recommended to fast on the day that the recitation of the Qur’aan is completed unless it coincides with a day in which the Shar’a has forbidden. Similarly it is recommended to make Du’aa at the time of completing the Qur’aan in the company of family and others. For example it is known that Anas Bin Maalik (ra) would gather his family and make Du’aa upon the completion of the Qur’aan.

There are some Surahs and Aayaat that are recommended to recite often and these include: Ya Seen, Ad-Dukhaan, Al-Waaqi’ah, Al-Mulk, Al-Ikhlaas, Al-Muawwidhataini (Al-Falaq and An-Naas), Aayat ul Kursiy, the last two Aayaat of Surah Al-Baqarah and Surah Al-Kahf on the day of Jumu’ah.

23

3) Strict and attentive observance of the Faraa’id (obligatory acts):

These obligatory acts are many and they include the five prayers that are performed at their designated times, as Allah (swt) said:

ني َّ لا )01(

َ

ذ

ِ

نوُث ِ وْلا م ه ك

َ

ِ

ئَلوُأ )9(

را

َ

ُ

ُ

َ

نو ُ ظ يَ

َ

فا َ

ِ

ُ

َ

َّ

و ص ى ع م ه ني لا

تِا ل

ْ

م ِِ

َ َ

ل

َ

َ

ذ

ِ

و

َ

َ

ْ ُ

نو لا

َ

د خ ا هي ِ م ه س د فْلا نوُث ي

َ

ُ

ِ

َ

َ

ف

ْ ُ

َ

ْ َ ْ

و

ر ِ

َ

ر

ِ

And those who attentively maintain their prayers. They are the inheritors. Those who will inherit Al-Firdaus and reside in it forever (Al-Mu’minoon 9-11).

The Shar’a has also warned about any complacency or neglect in regards to abiding by it when He (swt) said:

نو ها س

ُ

َ

َ

َ

َ

ِ

َّ

ْ

م ِِ

تِ لَ ص ن ع م ه ني ذ لا )4(

ْ ُ

ْ َ

َ

ِ

ين ِ رل ص ملْ ل

َ

َ

ُ

ٌ

ل ْ َ

ف

َ

ي و

Woe to those who pray but are heedless in the performance of their prayer (Al- Ma’oon 4-5).

The Messenger of Allah (saw) said: ‘Whoever makes light of his prayer, then Allah ‘Azza Wa Jall will make even lighter of him’ (Note: I could not find a reference for this Hadeeth). And it is has been attribute to ‘Umar Ibn ‘Abdul ‘Aziz (rh) that he said: ‘Verily the one who falls short in or abandons his Salaah then his abandonment in regards to all of the other rulings of Islaam will be even greater’. Therefore this means that the person, who abandons or is neglectful in relation to the matter of the Salaah, will not be trustworthy, sincere and

24

truthful when it comes to the carrying of the Da’wah or in regards to his affiliation to Islaam.

Indeed the preservation and maintaining of the Salaah is not restricted to him, as Allah (swt) has commanded the Messenger (saw) and his people with prayer and to persevere in the face of its difficulties.

Allah (swt) said:

ُ ة َ

قا

ب ِ عْلا و

َ

َ

َ ُ ر َ ن ََ ا ً ر كُلَأ س َ ن لََ ا ي ل

ك

ُ

ق ز ن

ْ

ُ

ْ

ق ز

ْ

ِ

َ

ْ

َ

َ ْ َ

ه

ع بَ َ َ صا و

َ

ْ

ِ

ْ

ِ

ى قَّتل ل

ْ

َ

و

ة ِ لَصَّ ل بِ ك ل هَأ ر مْأ و

ْ ُ َ

َ

َ

َ

ْ

ِ

And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision, as We provide for you. And the [best] end is for those who have Taqwaa. (Ta Ha 132).

The Islamic legislation (Shar’a) has urged the performance of the collective prayer and has warned the one who leaves it after having heard its call. The Messenger of Allah (saw) said:

لََ

هو ع د َ ي ى دا َ ن ُ ي الله ي دا َ ن م ع سْ ن م ىَل ع َ قا َ

ا

إ ُ

ُ

ْ

ا

ا

َ

ا

ُ

َ

َ

ا

ْ َ

ا

َ

ف نلا و رفْكُ لاو ءا ف َ لا ل ك ُ ءا ف َ لا

ا

َ

ُّ ُ

َ

ُ

ه ُ َ

بي يُ لا و ح لا فلا

َ

َ

ُ

َ َ

It is the utmost apathy and sign of disbelief and hypocrisy upon the one who hears the call of Allah calling, inviting him to salvation and then does not respond to it (Related by As-Suyooti and Ibn Katheer but is classified as Da’eef)

25

‘Amr Ibn Umm Kulthoom narrated: I said: ‘O Messenger of Allah! I am very blind and I do not have a suitable guide so do you find that I have a Rukhsah (exceptional permission) that permits me to perform the Salaah in my house?’ He (saw) asked: ‘Do you hear the call?’ He said: ‘Yes’ and so he (saw) said: ‘I do not find that you have a Rukhsah’.

And the Messenger of Allah (saw) said: ‘Whoever hears the call to the Salaah and an ‘Udhr (excuse) does not prevent him from coming to it’. They then interrupted and said: ‘And what is the ‘Udhr (excuse) O Messenger of Allah?’ He (saw) continued: ‘The ‘Udhr is Khawf (fear) and Marad (illness). (Whoever does not attend) then the prayer that he performs will not be accepted’ (Has been classified as Saheeh and Mawqoof to Ibn ‘Abbaas, Hasan and Da’eef by others).

Al-Haakim in his ‘Mustadrak’ recorded from Ibn ‘Abbaas (ra) that he said: The Messenger of Allah (saw) said:

ا

َ ْ

ه يَل ع َ ا ج ز

َ

ُ

ه

ْ

ا

َ

ا

ْ

َ

ت

و و ت بِ ٌةَأ ما

َ

ْ

َ

َ

َ

ْ

ر

و ، نو را ك ُ هَل

َ

َ

ُ

ه

َ

َّ َ

ا

َّ

ْ ه ُ َ

م

و ً ام وَق مدَّ َ َ ت ن م

ْ َ

َ

ْ

َّ َ

َ

ق

َ

ا

:

ُ الله م ُ

ه عَل ة ث

ُ

َ ن َ

َ َ لا َ َ ث

ا

ب يُ ْ لَِ َّثُُ حا لا فلا ىَل ع َ ي ح ة لاصَّ لا ىَل ع َ ي ح ع سْ ل ر

ٌ

ج و ،ط خا س

ُ َ َ

ا

َ

‘There are three whom Allah has cursed: The one who leads a people whilst they hate him. A woman who goes to sleep whilst her husband is angry with her and a man who hears Hayya ‘Alaa Al-Salaah, Hayya ‘Alaa Al-Falaah (come to the prayer, come to success) and he does not respond’ (Abu Daawood).

It has also been reported that Abu Bakr As-Siddeeq (ra) commanded his son ‘Abdullah to divorce his wife ‘Aatikah Bint Zaid after she kept

26

him busy from the Salaah in Jamaa’ah (congregation) and then he complied with the command of his father may Allah be pleased with them both.

It is necessary to have Khushoo’ in the Salaah and to observe the understandings of the meanings of the speech. This is done by removing any distraction that could stimulate the sight or hearing. The Qiblah is focused upon and the sight is directed towards the place of Sujood (prostration) whilst taking care to avoid places that are engraved or patterned or anything that will distract or agitate his senses. This is because the Nabi (saw) when he was praying in certain clothing made of cotton and wool which had signs (emblems) on it. He took it off and said: ‘It distracted me before from the performance of my Salaah’.

The one who wishes to perform the Salaah should first complete all business and distracting matters before the Salaah. He must remember the Aakhirah and the great seriousness of standing before Allah ‘Azza Wa Jalla. He is hopeful for the attainment of reward whilst at the same time he is fearful of punishment due to any negligence or falling short.

The following are examples of the Salaah of the Salaf As-Saalih (May Allah’s mercy be upon them all):

Muhammad Bin Abi Al-Waraaq narrated: Muhammad Bin Ismaa’eel Al-Bukhaari was invited to the gardens of some of his friends. When the time of Zhuhr came the people prayed and then he stood to perform the recommended prayer and he remained in the standing position for a lengthy period. When he had finished his Salaah he lifted the tail of the garment that he was wearing and he had been stung by a wasp in sixteen different places. His body had swollen as a result and the stings of the wasps were clearly visible. Some of the people then asked why he had not interrupted his Salaah after the very first sting.

27

He answered: ‘I was in the middle of a Surah and I preferred to complete it’.

One day ‘Umar Ibn ‘Abdul-‘Aziz said to the son of Abi Milkiyah:

‘Describe ‘Abdullah Ibn Az-Zubair’ to us. So he said: ‘By Allah I have never accompanied a person like him. When he used to enter into his Slaah he would completely close himself off from everything else. He used to bow and prostrate and sparrows would perch upon his back and shoulders and nothing was equal to him in terms of his length of Rukoo’ and Sujood except for the wall or a garment that had been abandoned on the ground. Once a catapult projectile flew past between his beard and his chest whilst he was praying and by Allah he was not even aware of it, he did even tremble or interrupt his recital because of it nor did he hasten his Rukoo’’.

Sa’eed Ibn Al-Musayyib said: ‘I performed Hajj forty times, I have not missed the opening Takbeer (in Jamaa’ah) in fifty years and I have not seen the back of a man in the Salaah for fifty years’.

After the Messenger of Allah (saw) and the Muslims had completed the Ghazwah (military expedition) of Dhaat ur Ruqaa’ they set down in a place to rest the night. The Messenger (saw) chose a group from amongst his Sahaabah to act as guards and put them in teams. From amongst this group were ‘Ammaar Ibn Yaasir and ‘Abbaad Bin Bishr who were together in one team. ‘Abbaad saw that his companion ‘Ammaar was tired out and so asked him to sleep for the first part of the night whilst he guards. ‘Abbaad saw that the place that he was in was secure and so he began to perform the Salaah. He had finished Al- Faatihah and was reciting a Surah from the Qur’aan when an arrow pierced through his upper arm. So he pulled it out and continued with his Salaah. He was then struck with a second and in the darkness of the night the attacker struck him with a third arrow which he removed. He then went into Rukoo’ and Sujood (prostration) and his strength was

28

dissipating due to fatigue and pain. So when he was prostrating he stretched out his right hand to reach his companion who was sleeping next to him and went about shaking him until he awoke. He then lifted from his Sajdah, read the Tashahhud and completed his Salaah. ‘Ammaar had awoken to the tired words that said to him: ‘Get up to guard in my place as I have been struck. ‘Ammaar then leapt up making sudden movements and noise to scare away those who had snuck into their camp. They ran away and then he turned to ‘Abbaad and said:

‘Subhaanallah, why did you not awaken me when you were first hit? ‘Abbaad responded: ‘I was reciting from the Qur’aan Aayaat that filled by soul with awe and wonder and I did not want to interrupt them. And by Allah, had it not been that the post that the Messenger of Allah had commanded me to guard would have been lost I would have preferred death over interrupting the Aayaat that I was reciting’.

29

4) Observing the scale of values:

This means that Allah and His Messenger are more beloved to the person than the whole Dunyaa and everything that is in it. It means that the person will sacrifice all of his interests and ties for the sake of Allah (swt), whilst making the Da’wah his number one priority in his life of this Dunyaa. This is the true manifestation of Imaan and the meaning of being pure to Allah Subhaanahu Wa Ta’Aalaa.

Allah (swt) said:

لٌا مَأ

و و مكُ ُ ش و مكُ جا زَأ

َ ْ َ

ْ

ت َ

ير

ِ

َ

ع

َ

ْ

ُ

و

َ

ْ

و مكُ ُ نا خ ِ إ و م كؤُا َ ن ْ بَأ و م كؤُ بَِآ نا ك ن ِ إ

َ

ْ

َ

ْ

و

َ

ْ

ُ

َ

ْ

ُ

َ

َ

َ

ْ

ق

ل ُ

ْ

ِ

للََّّ ا ن م مكُ يَل ِ إ ب حَأ ا ن ض ت ن ِ س و ا دا س ك ن ش ْ تََ ٌ را َ و ا هو ت ف ت

َ

َ

ِ

ْ

ْ

َّ

َ

َ

َ

ه و

ْ

َ

ْ

َ

ر

ُ

كا

َ

َ َ

م

َ َ

ه

َ

َ

َ

ْ

َ

و

ة

َ

تِ

ِ

َ

َ

م ر قا

َ

ُ

ُ

ْ

ْ

م قْلا ي ه َ ي لََ ُ للََّّ ا و ر بِ ُ للََّّ ا َ يَ تََّّ ح او ص ب ر َ ت َ ف ه ِ لي ب س فِ دا ه ج و ه ِ لو س ر و

َ َ

َ ْ

ين سا فْلا

َ

ه ِ ِ مَ

ْ

ِ

ِ

تِْ َ

َ

و

د ْ

ِ

َ

َ

ُ

َّ

َ

ِ

َ

َ

ِ

َ

ِ

ُ

ِ

ِ

ٍ

َ

ق

ِ ِ

Say: "If your fathers, your sons, your brothers, your wives, your relatives, the wealth which you have obtained, the commerce wherein you fear decline, and dwellings with which please you, are more beloved to you than Allah and His Messenger and Jihaad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people (At-Taubah 24).

And the Messenger of Allah (saw) has taught us the scale of values when he said:

30

ُ للَّّ ا طَ َّ س دا لْ ا م ُ تكْ َ و

َ

ل

َ

َ

َ

ه ا

ْ

َ

ر

ت

عا رزَّل

ا

ْ بِ م ض و را ق َ بْلا ب نَذَْأ تُذْ خَأ و

َ

ْ ُ

َ

َ َ

َ

َ

ُْ

َ

تي

ا

ر

َ ني عْل ا بِ ا م ْ ُ ع ْ َ يا َ ب َ ت اَذ ا إ

ا

ة

ت

مكُ ا ني د لََ ا إ او ُ ج

ْ

ع

ا

ر َ ت تََّّ

ْ

ح

َ

ا

ه عزا ي لا لاُذ مكُ

ُ ُ

ْ

َ

ن

َ

ا

ْ

يَل َ

ْ

ع

‘If you are conducting business, holding the ears of your oxen and are satisfied by engaging in farming whilst you have abandoned the performance of Al-Jihaad, then Allah will make disgrace and humiliation dominate over you and this will not be removed until you return to your Deen’ (Abu Daawood, Ibn Taymiyyah classified it as Saheeh whilst others have found it to be weak).

The Salaf As-Saalih have provided us with many examples of this which the sincere workers can follow:

Here we have Khaalid Bin Al-Waleed (ra) saying: ‘There is no night with a new bride or when glad tidings of a new son arrives that is more beloved to me than the severely cold night in a military expedition amongst the Mujaahideen on a severely cold night before facing the Mushrikeen’.

We also have the statement of the Messenger of Allah (saw) in regards to Mus’ab Ibn ‘Umayr (ra) when he said:

ا

لله ااب ح ك لَذ كَ

ُ

َ

ا

ر

َ

ت د ْ قَل َ

َ

، ُ م ه و َ بَأ د ع م ع ْ نَأ تََّف ة

ْ َ

ْ

ه

ن

ْ َ

ي

َ

ن

َ ك َّ َ بِ ا ا َ و َ اذ

م

ه

َ

ُ َ

ً

ا ا

ا

ه ا لو ر

ُ َ َ

س و

31

ً اب ص م ت ْ يَأ َ د ْ قَل َ

ُ

َ ْ

ع

ُ

ر

‘I has seen this Mus’ab of ours in the past and there was no young man in Makkah who was spoilt and given more by his parents than him and he left all that behind out of love for Allah and His Messenger’

(Note: I could not find this narration but found one related by Al- Mundhiri in his ‘At-Targheeb wat Tarheeb’ which mentioned how the Nabi (saw) commented about how Mus’ab was in Makkah compared to Al-Madinah when he (ra) entered the Masjid in garments that were covered in patches).

We also have the words of Sa’d Ibn Abi Waqqaas (ra) that he said to his mother: ‘Do you know, that by Allah O Mother, if you had one hundred souls and they would leave you one by one, I would not leave my Deen that I am on. So eat if you wish or don’t eat if you wish’. (Note: This is when his mother refused to eat unless he returned to her Deen and leave Islaam).

Also we have the example of Suhaib Ar-Roomi (ra) who sacrificed everything that he owned in exchange for the permission to make the Hijrah and he would say: ‘This is the profit of trade o Abu Yahyaa, this is the profit of trade Abu Yahyaa’.

And the example of Sa’eed Ibn ‘Aamir (ra) who said to his wife when he preferred to give his wealth in the way of Allah rather than to her:

‘You know, that in Jannah there are Hour-ul-Ain and such beautiful treasures and if one of them was to look over the earth, the whole earth would be lit up and the power of her light would be like that of the sun and the moon combined. So if I sacrifice you for their sake it is better and greater than sacrificing them for your sake’.

The Qaadi Bahaa ud Deen Bin Shiddaad said the following in regards to Salaah ud Deen (May Allah’s mercy be upon him): ‘His love for Al-

32

Jihaad and his passion for it had taken control over his heart and the rest of his limbs in a great manner. This was to the extent that he did not speak except that he spoke about it and he did not look into a matter except that it was connected to it. He had no concern except for his men and he was not inclined to anyone unless they remained him of it and encouraged him upon it. In his love for Al-Jihaad in the way of Allah he left behind his people, children and the land that he was raised in and all other lands. He was in no need of the Dunyaa when staying under the shade of his tent as it was struck by the winds on its left and right’.

This was a generation of Shabaab who proceeded along the path of the Da’wah and persevered upon it. They were not swayed or distracted by anything and not even the Kufr of their fathers and mothers and their stubborn resistance to the call. So ‘Ali and Ja’far (rah) were upon Islaam whilst their father Abu Taalib died as a disbeliever and Abu ‘Ubaidah Al-Jarraah (ra) killed his father ‘Abdullah Ibn Al-Jarraah on the day of Badr. Abu Hudhaifah (ra) also killed his father ‘Utbah Bin Rabee’ on the same day and he was extremely saddened but only because he had died upon disbelief and not for any other reason.

Mus’ab and Sa’d (rah) were afflicted with hostility from their mothers but this did not sway them whilst Al-Waleed, Hishaam and Khaalid were the sons of the one described in the Qur’aan Al-Kareem as:

ير خلْ ِ ل عٍاَّن م )00(

ْ َ

ِ

َ

ٍ

م ب ءاشَّ م زاََّ

َ

مي ن

ٍ

ِ ِ

ٍ

َ

َ

ِ

ع

ت

ٍ

هَ )01(

ل ر ٍ ُ ع ُ )01(

مي ِ ن ز ك ذ د ب

َ ْ َ

َ ل َ

ٍ

مي ِ ثَأ د ع

ين م فلََّ ح ل ك ع َ ِ ُ ت لََ

َّ ُ

ْ

َ

َ

ٍ

ه

ِ

ٍ

ٍ

ت

َ ْ ُ

م

و

َ

And do not obey every worthless habitual swearer. [And] scorner, going about with malicious gossip. A preventer of good, transgressing and sinful.

33

Cruel, moreover, and an illegitimate pretender (Al-Qalam 10-13).

There is an example of an amazing contrast when Islaam joined together Hanzhalah and Jameelah in marriage whilst their fathers held the most animosity against Islaam and the Deen. Hanzhalah was the son of ‘Aamir Ar-Raahib who was a leader of disbelief and agency to the Roman Empire whilst Jameelah was the daughter of Abdullah Ibn Ubayy the head of the hypocrites of Al-Madeenah Al-Munawwarah.

Also there is the incident of the Messenger of Allah (saw) and the lady from Bani Deenaar. Her father, husband and brother had all become Shuhadaa’ (Martyrs) on the day of ‘Uhud. When she saw the Muslims returning from the battle she rushed towards them asking them about her sons, so they made her aware about her father, brother and husband but she eagerly asked them: ‘And what about the Messenger of Allah?’ They replied: ‘He is well, and he is Al-Hamdu Lillah as you love him to be’. She then said: ‘Show him to me so that I can see him’. They then remained by her side until the Messenger of Allah (saw) approached and then when she saw him she headed towards him whilst saying: ‘Every calamity other than that related to your wellbeing is of lesser concern and diminished importance’.

34

5) Generosity and selflessness:

From the characteristics and attributes of the Muslims in general, and the Da’wah carriers specifically, are generosity, giving and stretching out the hand to others in need. The texts from the Qur’aan and the Sunnah that praise generosity and spending whilst disparaging miserliness and refraining from helping people are abundant.

Allah (swt) says:

نو ف ي م ها َ ن ق ز ر اَّ مِ و ا ً ع م َ ط و ا ً ف و خ م ب ر نو ع ي عِ جا ض مْلا نِ ع م ه بو ن ج فَا ج ت ت

َ

َ

ق ِ

ن ُ ْ ُ

ُ

ْ

ْ

َ

َ

ِ

َ

َ

َ

ْ َ

ْ ُ

ه

َ

َّ

َ

ُ

ْ

د َ

ِ

َ

َ

َ

ْ ُ ُ

ُ

ُ

َ

َ

َ

نو م

َ

ل ع َ ي او ُ نا كا َ بِ ً ءا ج ين عَأ ِ ق ن م م ُ لََ ي خُأ ا م س ن م ع

ُ

َ ْ

َ

َ َ

ز

ُ ْ

ٍ

َّ ُ

ة ر

ْ

ِ

ْ

َ

ف

ِ

ْ

َ

ٌ

ْ َ

ف

ُ

ل ت

َ ْ َ

ِ

لَ َ َ ف )01(

They arise from [their] beds whilst supplicating their Lord in fear and aspiration, and from the Rizq (sustenance) We have provided them, they spend. And no soul knows what has been hidden for them from that which comforts the eyes as a reward for what they used to do. (As-Sajdah 16-17).

It has been reported from the Messenger of Allah (saw) that he said:

حُّ شُّ لا

م يُ لا و ، ً اد َ بَأ د ع ف ج فِ مَّن ج نا خ و الله لاي

ا

ع ت

ُ

َ ْ

َ

َ

َ

ٍ

ْ َ

ب

ا

ْ َ

و

ا

َ َ

ه

َ

َ ُ

د

َ

ا

َ

ا

ا

ب س فِ

اد َ بَأ د ع بلَْق فِ نا َ لإا و

َ

ً

ٍ

ْ َ

ب

ا

ُ

يُ

ا

ا

را َ غ ع ت

ٌ

ُ

ب

ُ

َ ْ

م

ا

يُ

َ

لا

َ

‘The dust that is gained in the way of Allah (i.e. in Al-Jihaad) and the smoke of the fire of Jahannam (Hellfire) will not meet within an ‘Abd (slave) ever, and stinginess and Imaan will not meet within a heart of an ‘Abd ever’ (Ibn Hibbaan in his Saheeh).

35

And He (saw) also said to Bani Salamah: ‘Who is your master?’ They replied: ‘Al-Jad Bin Qais but we are miserly in regards to him’. So he (saw) said: ‘And which disease is worse than the disease of miserliness (Al-Bukhl)?’ (Ibn Jareer At-Tabari, Saheeh).

The Messenger (saw) also said:

ا ا

ه سفْ ن ب ء رَلما با ج إ

َ

ا

ا

ْ

ُ

َ

ْ

َ

ٌ

بَّت

ُ

و و ٌ عاَط م حٌّ ش تاكَ ه

َ َ َ

ُ

ُ

ٌ

ْ ُ

ا

ع ا و ع ا م ى ه

ل م ث لا ث

َ

ُ

َ

‘There are three matters that are destructive: Greed and miserliness that is obeyed, a desire that is followed and a person being pleased and impressed with himself’ (At-Tabaraani, Hasan)

‘Aa’ishah (ra) related that they had previously slaughtered a sheep and the Nabi (saw) asked her: ‘How much of it is remaining?’ She replied: ‘Nothing remains except for its shoulder’. He (saw) responded: ‘All of it remains apart from its shoulder’ (At- Tirmidhi, Saheeh).

It has been confirmed that the Nabi (saw) was even more generous than the winds and that he would never say no when asked for something. A man came to him asking for help and he (saw) gave him sheep between the mountains so the man then returned to his people and said: ‘O People embrace Islaam for verily Muhammad gives provision like the one who does not fear poverty’.

One day the Messenger of Allah (saw) spoke to ‘Abdur Rahman Bin ‘Auf (ra) and said to him: ‘O Ibn ‘Auf you are from the rich people and you will crawl into Jannah, so lend to Allah a goodly loan and he will set your legs free’ (An-Nasaa’iy, Mawdoo’, Da’eef). From the day that he heard this ‘Abdur Rahman never stopped giving his

36

money to others. On one day he sold land for 40,000 Deenaar and then he distributed all of it upon his people from Bani Zahrah, the Mothers of the believers and the poor Muslims. On one day he presented 500 horses Fee Sabeelillah and on another occasion he provided 1500 riding camels. On the day of ‘Mu’tah’ he gave 50,000 Deenaar whilst in his Wasiyah (will) he gave 400 Deenaar to anyone who was still remaining from those who had participated in the battle of Badr, to the extent that even ‘Uthmaan Ibn ‘Affaan took his share despite being wealthy himself. He said in regards to this: ‘The money of ‘Abdur Rahman is Halaal and pure and to taste from it is good for the person and a blessing’.

‘Abdullah Ibn ‘Aamir purchased the house of Khaalid Bin ‘Uqbah that was situated in the market for 90,000 Dirham. When the night arrived he heard the family of Khaalid crying, so he asked his people: ‘What is the matter with them?’ They said: ‘They are crying because of their house’. So he said: ‘O boy (from those who were present), go to them and inform them that the house and the money now both belong to them’.

Qaid Bin Sa’d Bin ‘Ubaadah became ill and his brothers were slow to visit him and he was told: ‘They feel shy because of the debts that they owe you’. So he responded: ‘May Allah disgrace money that prevents brothers from visiting’. He then commanded for a town crier to call out in the streets: ‘Whoever Qais has a (financial) right over then it is now cancelled’. The narrator said: ‘By night time Qais’s temperature had abated due to the great number of people who visited him’.

As long as generosity distinguishes the believers and is from their original make-up and nature, then the issue does not rest upon the possession of riches or being wealthy. Ponder the statement of the Messenger of Allah (saw) when he said:

37

مه رد َ ةئم فلأ مه رد

ٌ

ْ

ٍ

ْ

ا

َ

َ َ

ب

ق س

‘One Dirham can be better than and surpass one hundred thousand Dirham’.

A man then asked: ‘How can this be O Messenger of Allah?’ He (saw) said: ‘There is a man who has vast amounts of wealth and he takes 100,000 from that to give in Sadaqah. There is another man who has nothing except for two Deenaar and then he takes one of them and gives it in Sadaqah’ (Al-Bazzaar, authenticity questioned but there is a similar narration from Ibn Hibbaan that he has recorded in his Saheeh).

There was a poor man from amongst the Ansaar known as Abu ‘Uqail and during the expedition of Tabook he related: ‘I spent the night working collecting water in exchange for two measures of dates. So i took one back to my family and I used the other to gain closeness (to Allah) through it. So the Messenger (saw) commanded that it be distributed as Sadaqah and then the Munaafiqeen found fault in it due to its small amount and they said: ‘Allah was in no need of the measure of Abu ‘Uqail’. In response to this Allah (swt) revealed:

لَ َّ ِ إ نو يَ َ لََ ني َّ لا

َ

د ُ ِ

َ

ذ

ِ

و تا َ دصَّ لا فِ ين ِ ؤ

َ

ِ

ق

َ

ِ

َ

ِ

ْ

ُ

ن م مْلا ن م ين و

َ

ِ

َ

ِ

ِ َّ

ع َ

ر

مْلا نو ملْ َ ني َّ لا

ُ

َ

ُ

ز

ِ

ي

َ

ذ

ِ

مي ِ لَأ باذَ ع م ُ لََ و م ن

ٌ

ْ

ٌ

َ

ْ

َ

ْ ُ

ه م ُ للََّّ ا ر خ س م ن

َ

ْ

ِ

َ

ه م نو خ س َ ي َ ف م د ج

ْ ُ

ِ

َ

ُ

َ

ر

ْ

ْ ُ

َ ْ ُ

ه ه

ِ

Those who criticize the contributors among the believers concerning [their] charities and [criticize] the ones who find nothing [to spend] except their effort, so they ridicule them. Allah will ridicule them, and they will have a painful punishment (At-Taubah 79).

38

The highest level of Sakhaa’ (generosity) is Al-Eethaar (selflessness) and there is no level beyond that in terms of generosity. Allah (swt) has commended the companions of the Messenger of Allah (saw) in respect to their possession of this quality when He (swt) said:

ة

ٌ

صا ص خ

َ

َ

َ

َ

ْ

م ِِ

بِ نا ك وَل و

َ

َ

ْ

م س ف ْ نَأ ى ع نو

ْ

ه

ِ

ِ

ُ

َ

ل

َ

َ

ر ِ ي و

ُ ؤ ُ َ

ث ْ

And they gave preference over themselves and even though they were in themselves in destitution (Al-Hashr 9).

This Noble Aayah was revealed in relation to the story of Abu Talhah when he preferred to give a man in need food rather than take it for himself and his children.

There is also the example of ‘Ikramah Bin Abi Jahl, Suhail Bin ‘Amr, Al-Haarith Bin Hishaam and a group from Bani Al-Mugheerah who all became martyrs in the expedition of Al-Yarmouk. This was when they were all dying of thirst and each of them refused to take water for themselves until the others had taken it first. They continued passing the water, from one to the other, until all of them had passed away without any of them having tasted it (May Allah’s mercy be upon them all).

This nature of generosity is reflected in the words of the poet who said:

You see him when you approach him in a jubilant state. It is as if you are the one giving him that which you have asked for.

(i.e. the one who gives is as content as if he was receiving something great himself).

39

6) The performance of a lot of Nawaafil:

This is like the Qiyaam Al-Layl because its merit is great and it is the path towards the Maqaam Al-Maw’ood (the promised station).

The Messenger of Allah (saw) said:

ا ا

ٌة فكْ و ، مكُ ا ر لََ ا إ ٌة َ رُق و و ، مكُ َل بَق ين لِاصَّ لا بْأ د ُ هَّن إَف ؛لا للا ما َ ب

َ

َ

ر

َ

ا

ٌة عا س لا للا فِ و د س َ لا نا ع ءادَّل ل ٌة رْط و ثُاْ لإْا نا ع ٌةا ن و ، تا َ سل ل

ءا عدُّلأ ا هي ا با ج س ي

َ َ

م

َ

َ

ْ

ْ

ه

َ ُ َ

ْ

َ

ا

ا

ي ق مكُ

ْ

يَل َ

ْ

ع

ئ

ي

ا

َ

َ

ب

ْ

َّ

ي

ُ

ْ

َّ

ي

ا

ب

َ

ا

َ

ْ

َ

َ

ا

ا

َ

د

َ

َ

ا

َ َ

م

َ ْ

ه م

َ

َ

ا

ا

َ ف

َ

َ

َ ت ْ ُ

‘You should perform Qiyaam Al-Layl because it is the habit of the righteous who came before you. It is an act of gaining closeness to your Lord, an expiator of the bad deeds, a preventer of sin and it casts out the disease from the body. And in the night there is an hour in which the Du’aa (supplication) is responded to’ (At-Tirmidhi, its authentic is differed upon)

He (saw) also said:

مَأ ن م ا ي

ْ

را

ْ

ا

ر خ ا هي ا ل و زَّ ع َ للَّّ ا لَُأ س ي م ا ل س م ل ج ر ا ه ق فا و ُ ي لا ة عا سَل لا ي للا فِ ن

ً

ْ َ

َ

ف

َّ

َ َ

ج

َ

ْ َ

ٌ

ْ

ُ

ٌ ُ َ

َ

ُ

ا

َ

ً

َ

َ

ْ

ا

َّ ا إ

َّ

ٍ

ةَل يَل ل َّ ك ُ ك لَذ و ُ هاَط عَأ لا ا ة خلآا و ا َ ي ْ ندُّلا

ْ

ْ

َ

ا

َ

إ

َ

ر ا

ا

َ

‘Verily in the night there is an hour that a Muslim man does not encounter whilst asking Allah ‘Azza Wa Jalla for goodness in a matter of the Dunyaa or the hereafter, except that he is given that (which he has asked for). And this (hour) occurs in every (single) night’ (Saheeh Muslim).

40

And if the Muslim wakes up in the night, then awakens his wife and then they pray two Rak’ah together, they will be written as being from the Dhaakireena Allah Katheeran and Dhaakiraat (Males and females who remember Allah a lot) as the Messenger (saw) has informed us.

Al-Imaam Al-Hasan Al-Basri (rh) said: ‘I do not find from the acts of ‘Ibaadah that which is harder than the prayer in the heart of the night’. He was asked: ‘Why do those who perform Tuhajjud have the best faces from amongst the people?’ He replied: ‘Because they seclude themselves with Ar-Rahmaan and so He dresses them from his Nur (light)’.

Al-I’tikaaf is also from the Nawaafil acts, particularly in the month of Ramadhaan and even if it is only undertaken for a short period. The Nawaafil also include Salaat ud Duhaa, At-Taraaweeh, Al-Witr and Al- Istikhaarah. This is in addition to giving Sadaqah often and regularly, performing ‘Umrah and fasting non-obligatory fast on the days that the Legislator has specified amongst many other acts.

The Salaf As-Saalih used to perform and undertake many Nawaafil whilst hoping from Allah that this would be a path towards attaining Tawfeeq and the reaching of what is aimed at.

On Monday the 19 th of Jumaadi Al-Ulaa in the year 757 Hijri (28 th May 1453) Muhammad Al-Faatih enjoined his army to fast on that day in order to gain close to Allah and so that it would be a purification for themselves in preparation for their final assault that he had decided to carry out against Constantinople on the following day. When the sun set and the Mujaahidoon performed Salaat ul Maghrib they then proceeded to break their fast. The Sultaan (Muhammad Al-Faatih) then called his war council and army leaders to a final meeting before the

41

assault would begin. He then addressed them with a speech which included the following within it:

‘If Allah ‘Azza Wa Jalla helps us then Constantinople will be opened for us and the Hadeeth of the Messenger of Allah (saw) will be realised and a miracle from amongst His great miracles. And it will be our fortune to be included in the honour and high standing that was mentioned in the Hadeeth of the Messenger of Allah (saw). So inform our sons from the military, one by one, that the great victory that will be achieved will increase honour and standing to Islaam. And it is obligatory on every soldier to make the teachings of our Sharee’ah that which he stands upon. So nothing should come from them that is contrary to these teachings and he must stay away from the churches and places of worship. They cannot touch them with any harm and the Priests, weak and those incapable of fighting must be left alone’.

When the victory of Allah ‘Azza Wa Jalla came the very first act of the Sultaan Muhammad Al-Faatih was to fall down in prostration upon the ground in gratitude to Allah for the great victory that he had provided the Muslims with. The ‘Uthmaaniyoon had only just entered the city when a large number of them began to leap up the walls and they removed the Byzantium flags and replaced them with the flag of the Islamic State. At that moment tens of the Mujaahideen raised their voices with the sound of the Adhaan from above the walls of the city and when Al-Faatih reached the centre of the city he halted and the read in classical Arabic the noble glad tidings of the Prophet (saw):

ش ي َ لا ك ا لَذ شا ي َ لا م نَل

ْ

َ

ْ

َ

ع و ،ا يْ مَأ يْا مَلأا م ع ا نَلَف ،ةَّي ي نَط س قلا ن ح َ تفْ َ تَل

ْ

ا

َ

َ

ه ُ

ا

ا

َ

ْ

ن

َ ط ْ

ْ

ا

ْ

ُ

َّ

َ

‘You will certainly open Constantinople, so blessed be the Ameer who will be its (the army’s) Ameer and blessed be the Army that will be that Army’ (Ibn Abdul-Barr, Hasan, As-Suyootiy, Saheeh).

42

When the conquest of Egypt that was taking place in the time of ‘Umar Ibn Al-Khattaab (ra) had slowed down, Umar (ra) wrote to ‘Amr Bin

Al-‘Aas and said: ‘I am surprised by your slowness in respect to conquering Egypt. You have been fighting for years and this is only because of what you have found and desired from the matters of the Dunyaa which your enemy loved. And verily Allah Ta’Aalaa does not give victory to a people except due to the sincerity and truthfulness of their intentions. And I have sent in your direction four people (Az- Zubair Ibn Al-‘Awwaam, Al-Miqdaad Bin Al-Aswad, ‘Ubaadah Bin Saamit and Maslamah Bin Mukhlid) and I have informed you that one of them is worth the value of one thousand other men according to

what I know of them

and exhort them to fight their enemy. Make them desire patience and focus them upon the intention. And present those four people within the breasts of the people and order the people to be like the thrust of a single man in respect to them. And let this address take place at the end of the day of Jumu’ah because this is the time in which mercy descends and it is the time of responsiveness. And you should stir the people

towards Allah and so that they ask Him for the victory over their enemy’.

So if this letter reaches you, address the people

So when the letter of ‘Umar (ra) arrived, he gathered the people and read it to them. He (ra) then called the four who had been mentioned and presented them before the people and then ordered the people to purify themselves and they prayed two Rak’ah. They then awakened their desire in Allah and they made Du’aa to Allah for victory and for the conquest of Allah to come to them.

43

7) Ad-Du’aa, Adh-Dhikr and Istighfaar:

The Du’aa is from amongst the greatest acts of ‘Ibaadah and it is the Mukh (brain) of the ‘Ibaadah as the Noble Messenger (saw) informed us. The one who does not ask from Allah earns Allah’s anger and there is nothing nobler to Allah than the Du’aa.

For this reason the Du’aa is recommended in the good and the bad times and in secret and openly so that the reward of Allah Ta’Aalaa can be attained. It is best to make Du’aa from that which has come in the Qur’aan and the Sunnah which contain Du’aas and Adhkaar that encompass all situations. These include those related to what is said upon awaking from sleep, when leaving the house and returning to it, when walking to the Masjid and when entering it and leaving it, at the time of making Wudoo’, after the Salaah, at the time of Istikhaarah, at the time of rain, thunder and the sighting of the new moon, at the time of eating and seeing that which you like, at the time of restlessness, distress and sadness, when travelling, at the time of marriage and when approaching the wife, at the time of illness and when witnessing the afflicted people and at the time of confronting the oppressors and when fighting in the way of Allah.

There are many more Adhkaar and Ad’iyah (supplications) and it is possible to refer back to the ‘Book of Adhkaar’ from An-Nawawi and ‘The acts of the day and night’ by Ibn As-Sunni, in order to memorise all of these Adhkar and Ad’iyah.

The Da’wah carrier does not supplicate for himself alone but rather he supplicates for the Muslims and for the Shabaab of the Da’wah asking Allah Ta’Aalaa to grant them victory and perseverance, and for the Lord of the worlds to place them under His protection.

44

So he can say for example:

ي ملَ س لإا َ مُلْا َّ م را مهللأ

َ

ة

ِ

ْ

ِ

ة

َ ْ

ح

ِ

َّ

O Allah Have mercy upon the Islamic Ummah.

ِ

ة َ ف َ لَ لخا ةَل د ما َ ب

ِ

ْ َ

ؤ

ِ

ي ق ل ج و ا َ ن ب ح فا

ِ

ْ

ر

ِ

َ

ع

َ

ِ

ْ َ

َ

ت و ا َ ل

َ

ْ

ن

ع ح فا م هللا

ْ َ

ي

ْ َ

ت

َّ

ُ

ْ

ِ

O Allah open (give victory) upon us and open by us and hasten the establishment of the Khilafah State.

م رؤ ش ن م ك ذو ن

َ

ْ

ُ

ُ

ْ

ِ

َ

ب ُ

ِ

ه ر

ِ

ِ

ع و

َ

ُ

تِا ر َ با و م ئلَ ع

م ْ ِِ

َ

مُ

َ

ْ

ه ِ

ِ

َ

م

و

َ

ُ

ُ

ِ

رافَّ كُ لا ن م ك

َ

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