"Remorse when ill" a character of the Pious predecessors

by Sheikh Ahmed Fareed

From the morals and manners of the Salaf was that they would keep their bodies aloof from their body whenever they were sick, with the lingering possibility that their ill was an exit from life to death, unable to repent nor satisfy the unfulfilled rights. Journeying toward the afterlife as sinners, like a slave who has escaped from his master after frequent disobedience in turn to be captured from all sides and returned to his master.

Some people visited Utbah Al-Ghulam at his death bed and asked him, "How do you find yourself?" So he recited the following poetry.

"I have slipped out of the world, my day of judgement has come

In the morning my bearers of my funeral will be few

In a hurry my family dig my grave to make

My leaving and my rush to it as an honor to me

As if my face they had never known

In the morning my day comes as night"

When death came to Ibrahim Nakha'ee he wept. On being asked the reason he replied "I am waiting for a messenger to come from my Lord to welcome me to the Paradise or hell fire".

Dear brother reflect over your soul and know that you are constantly at the verge of death as you don't even own your next breath of air. Increase in asking through out the night and at the ends of the day and Allah will be our Guardian, yours and mine in guidance, and the One Who will grant to us the ways to His Mercy.

Source: From the characteristics of the Salaf by Sheikh Ahmed Fareed

The Sahabah and Tabi‘in on gratitude

By Ibn Qayyim al-Jawziyyah

Salmân al-Fârsî (RA) said: “There was a man who was given many of the luxuries of this world, and then they were taken away from him. But he continued to praise and thank Allâh until everything had been taken from him, even on his bed. And then he still praised and thanked Allâh. Another man, who had also been given many of the luxuries of this world asked him, ‘What are you praising and thanking Allâh for?’ The man said, ‘I am praising and thanking Him for blessings which, if others asked me to give them to them in return for all that they have, I would never give them up.’ ‘What can they be?’ asked the second man. ‘Can’t you see?’ asked the first man. ‘I have my eyesight, my tongue, my hands, my feet...’”

Mukhallad ibn al-Husayn said: “The definition of gratitude is abstaining from wrong action.” Abû Hâzim said: “Every blessing that does not bring you closer to Allâh is a disaster.” Sulaymân said: “Remembering His blessings makes one love Allâh.”

Hammâd ibn Ziyâd narrated that Layth ibn Abî Burdah said: “I went to Madînah, where I met ‘Abdullâh ibn Salâm, who said to me: ‘Would you like to visit a place visited by the Prophet صلى الله عليه و سلم , and we will offer you sâwiq and dates?...’ Then he said: ‘When Allâh gathers people on the Day of Judgement, He will remind them of His blessings. One of His slaves will say: “Remind me of something,” and Allâh will say: “Remember when you faced such-and-such adversity, and you prayed to Me, so I relieved you of it. Remember when you were travelling in suchand-such a place, and you asked Me to give you a travelling companion, and I did so... Remember when you asked for the hand of soand-so the daughter of so-and-so, and others also asked for her hand, so I gave her to you to marry; and kept the others away.” His slave will be standing before his Lord, Who will remind him of His many blessings.’” Then the narrator of this story (Layth) wept and said, I hope that no one will stand before his Lord in this way, because the one who does so will be punished.” (i.e. if Allâh has to point out that which should be obvious, this is a sign of a person’s ingratitude, and he will be punished.)

Bakr ibn Abdullâh al-Muzânî said: “When a man faces affliction, he may pray to Allâh and Allâh may deliver him from adversity. Then Shaytân comes to the man and whispers, ‘It was not as bad as you thought,’ Thus the man’s gratitude will be weakened.” Zazan said: “The right of Allâh over the man who is enjoying His blessings is that such a man should not use His blessings in order to commit wrong actions.” A man of knowledge said: “The blessing of Allâh to us in keeping the luxuries of this world away from us is greater than the blessing of that which he has given us, because Allah did not like His Prophet صلى الله عليه و سلم to have the luxuries of this world. So I prefer to live in the manner which Allâh preferred for His Prophet صلى الله عليه و سل than to live a life which He disliked for him.”

Ibn Abi’d-Dunyâ said: “It was narrated to me that some scholars said: ‘The scholar should praise Allâh for having deprived him of the luxuries of this life, in the same way that he should praise Him for what He has bestowed upon him. How can you compare the blessings and luxuries for which he will be accountable to the deprivation of luxuries which is a relief from being tested, and which keeps his mind free to worship and remember Allâh? So he should give thanks to Allâh for all of that.’”

It has been said: “Gratitude is giving up wrong action.” Ibn alMubârak said: “Sufyân said: ‘He does not understand religion properly who does not count affliction as a blessing and ease as a disaster.’”

Source: Patience and gratitude by Ibn Qayyim al-Jawziyyah / An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen”

Umm 'Ammarah at the battle of Uhud

Umm Sa'eed bint Sa'd ibn Rabee' narrated that she visited Umm 'Ammarah and asked her participation in the battle of Uhud and she replied, "I went out in the forenoon with a water vessel in my hand. I came to the Messenger of Allah صلى الله عليه و سلم while he was with his Companions and the Muslims were winning the war. But when the Muslims were later defeated I moved to the side of the Messenger of Allah صلى الله عليه و سلم. I engaged in fighting and started protecting the Messenger of Allah صلى الله عليه و سلم with the sword while at the same time, shooting arrows until I was wounded." Umm Sa'eed said, "And I saw a deep and hollow injury in her shoulder. "

Umm 'Ammarah's stand on the day of Uhud was well-known to earlier and latter generations. The people narrate to one another this stand with pride, pity and love. Umm 'Ammarah went to the battle of Uhud not to fight. She rather went there in order to give water to the thirsty. Perhaps, she also went there to take care of the injured. She did not carry any sword, bow or arrow. Then, the unexpected happened! The archers disobeyed the Messenger of Allah صلى الله عليه و سلم by abandoning the position he commanded them to man wanting to collect booties. The tide then turned against the Muslims in favour of the Quraysh and many elder Companions were martyred. The Messenger of Allah صلى الله عليه و سلم escaped on to the top of the Mountain of Uhud and no one remains with him but a few Companions defending him with their bodies and souls; his molar teeth was broken and he was injured in the face and his pure blood was shed.

It was then that Umm 'Ammarah dropped her vessel of water and the zeal of her faith was swirled up, boiling like a cooking kettle in her feminine nature. She snatched a sword from one of the escaping fighters and a bow and an arrow from another. She stood firm defending the Messenger of Allah صلى الله عليه و سلم and he saw her around
him in this great stance of hers and her glorious defence for him. He also saw the enemy of Allah, Ibn Qami'ah moving closer to her. So he called upon her son to protect her.

Umm 'Ammarah felt this call, not only with her ears, but with her entire being and feelings. She also felt it with all her senses and from within love of Eeman that flourished in her heart. She then said, "0' Messenger of Allah, invoke Allah to make us your Companions in Paradise!"

That was the goal she was aspiring for in this world and the Hereafter!

She was not concerned with the safety of her body and life, neither was she concerned about wealth or fame or any of the things of this world. She only wanted to be among the dwellers of Paradise and to be in the company of the Prophet صلى الله عليه و سلم!

Such is the reality of faith, purity of certainty and wholesomeness of Islam. We are saying this, as an admonition, to ourselves, to our families and to all those who work in the field of Islamic propagation and resurgence.

The supplication of the Prophet صلى الله عليه و سلم actualised on the entire household of Umm 'Ammarah. Her sons, 'Abdullah and Habeeb were martyred in the way of Allah. Allah's enemy, Ibn Qami'ah was able to overcome Umm 'Ammarah. He hit her neck with sword and made her suffer a deep wound that she continued to nurse for the rest of her life until she died and met the pleasure of Allah.

'Umar ibn al-Khattab narrates to us from the Messenger of Allah صلى الله عليه و سلم his noble saying, "Whenever I turned left or right on the day of the battle of Uhud, I always saw her (Umm 'Ammirah) fighting in my defence."

Source: Women Around the Messenger (صلى الله عليه و سلم ) by Muhamad 'Ali Qutb

A death reminder

by Umar S.al-Ashqar

Allah told His Messenger about death, and said:
Verily, you [O’ Mohamed صلى الله عليه و سلم ] will die, and verily they [too] will die. (Quran 39:30)
According to a hadith narrated by At- Tabarani in Al-Awsat, Abu Na’eem in Al-Hilyah, Al- Haakim in Al- Mustadrak and others, Ali (RA) reported : “The Messenger of Allah (صلى الله عليه و سلم) said:
‘Jibreel (Gabriel) came to me and said
“O’ Muhammead صلى الله عليه و سلم, live as long as you like, for you are going to die. Love whomever you want, for you are going to leave them. Do whatever you want, for you are going to be requited for it. Know that the honor of the believer is his standing in prayer at night, and his pride is in independence from people."

Ali ibn Abi Talib said:
“This world is moving away from us. Each of them has its own people, so be among the people of the hereafter, do not be among the people of the world. Today is striving, not reckoning, but tomorrow will be reckoning and not striving. (This is narrated by Bukhari in the chapter “Hoping to live long.”

In Tadhkirat al- Qurtabi it is stated:
“Think, O’ you are deceived by this world, of death and its agonies, how difficult and bitter a cup it is. What a true promise death is! How fair a judge it is! Death is enough to fill the heart with fear and eyes with tears, to separate people, destroy pleasure and put an end to all worldly hopes.
Have you given any thought, O’ son of Adam, to the day when you will die and will be taken out of your place? When you will move from spaciousness (of this world) to the confines (of the grave), when friends and loved ones will let you down, and brothers and friends will desert you? When you will be taken from your bed and placed in a hole in the ground, and instead of a blanket you will be covered with dust and earth? O’ gatherer of wealth, O’ industrious builder, by Allah you will have nothing left of possessions expect shrouds, and even those will be destroyed and will vanish as your body disintegrates and turns to dust.
Where is the wealth that you amassed? Will it save you from these terrors? No indeed, you have left it behind for those who will not praise you, and you have come with your burdens (of sin) to One Who will not excuse you.”

Qurtabi narrated that Yazeed al-Riqaashi used to say to himself:
“Woe to you, O’ Yazeed. Who will pray on your behalf after you die? Who will make Allah be pleased with you after you die?”
Then he said:
“O’ people, why do you not weep and wail for yourselves for the rest of your lives? When you are sought by the grave, when the grave is home, the earth is bed, the worms your companions, and you will be awaiting the greater terrors?”

Qurtabi said elsewhere:
“Imagine yourself, O’ you have been deceived by this world, when the agony and stupor of death overwhelms you, and you start moaning in the throes of death. There will be some, who will say, so and so has made a will, and his wealth has been calculated; others will say, so and so can no longer speak, he does not recognize his neighbors and he does not speak to his brother. It is as if I can see you listening to these words and unable to respond. Imagine yourself, O’ Son of Adam, being taken from your bed to a place where your body will be washed and shrouded, and being forsaken by your family and neighbors, wept over by your friends and brothers. Imagine the one who has washed your body saying, ‘Where is the wife of so and so to forgive him? Where are the orphans? Your father has left you and you will never see him again after this day.”?

Would that I knew...by Sheikh Muhammad Al-Mukhtar Ash-Shinqitee

The body and soul

By:Imam Ibn Al-Qayyim

The body of the son of Adam was created from the earth and his soul from the government of Heaven and then they were joined. If he is hungry, stays awake, and keeps his body busy in serving Allah, his soul will find itself lighter and more peaceful so that it would long for the place from which it was created and miss its heavenly world. But if he secures food, blessings, sleep, and rest, the body will incline to remain at the place from which it was created and the soul would be pulled along with it and be in a prison. If it was not for the fact that it would get used to that prison, it would ask for help, as a tortured person does, to find relief from the pain resulting from the separation and departure from its own world from which it was created.

In general, the more the body is light, the more the soul will be light and seek its heavenly world, and the more the body is heavy and seeks desires and relief, the heavier the soul will be and it will come down from its heavenly world and become lower and more earthly. You may see the soul of a man in Heaven while his body is on the earth. Another person serves Allah with his body and his soul is low and wandering about in lowly matters. When the soul separates from the body, it would either catch up with its high or low place. With the high, it would find every blessing, happiness, beauty, pleasure, and good living while with the low it would find every distress, grief, suffering, sadness, and bad and difficult thing.

Allah says,

(20:124) ....وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا


which means,“But whosoever turns away from My Reminder (i.e. neither believes in this Qur1an nor acts on its orders, etc.) verily, for him is a life of hardship.”(Taha, 20:124)

“My Reminder” is His words, which He revealed to His Messenger(Peace be upon him), and “turns away” is by neglecting and abandoning working according to these words, and the majority of explanations saw that “life of hardship” is torture in the grave. Ibn Mas'ud, Abu Hurairah, Abu Sa'id Al-Khudry, and Ibn 'Abbas agreed on that and it has a traceable hadith.

This life of hardship is in return for relieving the body and soul with pleasures, desires and relief. The more you enrich the soul, it will restrain the heart until you live a life of hardship, and the more you restrain the soul, it will enrich the heart until that heart will be delighted and relieved. Hardship in this worldly life, following piety will find its relief in partition and the Hereafter, and relief in this worldly life following desires will find its hardship in the partition and the Hereafter.You should choose one of the two: the better, more pleasant, and more lasting.You may distress the body in order to relieve the soul but do not distress the soul to relieve the body; relief and distress of the soul is greater and more lasting while relief and distress of the body is shorter and easier.

Source: Al-fawaaid / P:281

Selections from Ibn al-Mubarak’s ‘Kitab al-Jihad’

These are selected narrations from the first book to ever be written/compiled about the topic of Jihad. It was authored by the noble imam, ‘Abdullah bin al-Mubarak around 170 years after the Hijrah.

He was of the most well-known and knowledgeable of the Tabi’in. Above that, he was of the scholars who acted upon their words, as he spent most of his life on the frontlines guarding the Muslim lands against the Romans. He would alternate between making Hajj one year and battling the enemy the next. Just to get an idea of his character, check out the following narration from ‘Abduh bin Sulayman:

“We were on an expedition with Ibn al-Mubarak in the lands of the Romans, so the enemy approached us. When the two armies met, a man from the enemy came out and called for a duel, so a man from the Muslims came out and killed him. Then, a man from the enemy came out and killed him and called for another duel. So, a man from the Muslims came out with his face covered with his shirt and duelled with him for an hour or so, finally striking him and killing him. The people came to see who he was, so I went up and pulled the cloth from his face and saw that he was ‘Abdullah bin al-Mubarak.”

['Tarikh Baghdad'; 1/167]

So – by the Permission of Allah – here are some selected authentic narrations from this book that he compiled, ‘Kitab al-Jihad’ - the first of its kind ever authored about the topic.


2 – Abu Salih al-Madani narrated:

“A group of the Companions said: “If only we knew which actions were the best and most beloved to Allah.” So, the verse was revealed: {“O You who believe! Shall I guide you to a commerce that will save you from a painful torment? That you believe in Allah and His Messenger, and that you strive hard and fight in the Path of Allah with your wealth and your lives. That will be better for you, if only you knew!”} [as-Saff; 10-11]

So, they became averse to this. Then, the following verse was revealed: {“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. Verily, Allah loves those who fight in His Path in rows as if they were a solid structure.”} [as-Saff; 2-4]

6 - Abu ad-Darda’ said: “Being killed in the Path of Allah washes your filth from you. Being killed in such a way does two things: expiates your sins and raises your rank.”

7 - ‘Utbah bin ‘Abd as-Sulami narrated that the Prophet said:

“Those who are killed in the Path of Allah are of three types: a believer who who strives with his life and his wealth in the Path of Allah until he meets the enemy and fought them until he was killed, and this is the martyr who is pure, and he is in an encampment of Allah underneath His Throne, and the Prophets are not better than him except on account of their Prophethood. The second is a man who had fallen into sins and mistakes who fought with his life and his wealth in the Path of Allah until he met the enemy and fought them till he was killed. This is a martyr who has become purified, as his sins and mistakes were wiped away, and the sword wipes away one’s sins. He will be entered into any of the gates of Paradise that he pleases, and Paradise has eight gates, while Hell has seven gates, all of them placed one on top of the other. The last is a hypocrite who fought with his life and his wealth in the Path of Allah until he met the enemy and fought them till he was killed. He will be in Hell, as the sword does not wipe away hypocrisy.”

14 - al-Hasan al-Basri narrated:

“The Prophet sent out an army including ‘Abdullah bin Rawahah, so they went forth and attacked in the morning. ‘Abdullah, however, stayed to perform his prayers with the Messenger of Allah. When the prayer was over, the Messenger of Allah said to him: “O Ibn Rawahah! Are you not part of this army?” He replied: “Yes, O Messenger of Allah, but I loved that I stay and pray with you, but I know the position of this army, and I will go catch up to them now.” So, the Prophet said: “By the One in Whose Hand my soul is, if you spent all the wealth on the Earth, you would not be able to attain the virtue of their expedition.”“

21 - ‘Abdullah bin ‘Ubayd bin ‘Umayr al-Laythi (a trustworthy Tabi’i) said:

“When the two armies meet, Allah sends down the Hur al-’Ayn to our sky, so if they see a man advancing towards the enemy, they say: “O Allah! Keep him firm!” and if they see him retreat, they cover their faces from him out of shyness, and if he is killed, they descend to him and wipe the dust from his face, saying: “O Allah, pour dirt upon the one who put dirt on him, and pour dust upon the one who put dust on him.”"

48 – Yahya bin Abi Kathir narrated that the Messenger of Allah said:

“The best martyrs with Allah are those who are at the foremost part of the ranks, but do not turn their faces from the enemy until they are killed. These will rejoice in the highest rooms in Paradise, and their Lord will Laugh to them. Verily, your Lord – if He Laughs to a people – then there is no accounting of deeds for them.”

51 - ‘Abdullah bin ‘Ubayd bin ‘Umayr narrated:

“It was asked: “O Messenger of Allah, which Jihad is the best?” So, the Prophet said: “The one in which one’s horse becomes injured and his blood is spilt.”“

54 – Thabit al-Binani narrated:

“(On the day of Yarmuk), ‘Ikrimah bin Abi Jahl dismounted his horse so that he could fight the Romans, so Khalid bin al-Walid said to him: “Do not continue, for your feats on the battlefield are too difficult for the Muslims to keep up with!” So, ‘Ikrimah said to him: “Leave me, Khalid! You had a past with the Messenger of Allah, and my father and I were of the severest people against the Messenger of Allah!” So, he went forth and fought until he was killed.”

56 – Ibn Abi Mulaykah narrated:

“‘Ikrimah bin Abi Jahl used to press the Mushaf to his face and cry, saying: “The Book of my Lord! The Words of my Lord!”"

59 - Ibn Jurayj narrated:

“Mujahid (the noble Tabi’i) recited the verse: {“Do not think of those who are killed in the Path of Allah as being dead. Rather, they are alive with their Lord, and they are provided for.”} [Al 'Imran; 169] and said: “They are served from the fruits of Paradise and they smell its scent, even though they are not yet in it.”"

Road map to Paradise

Take Adam and Eve avenue until you come to the intersection of Habil (Abel) road, and Qabil (Cain) street; merge right on Habil (Abel) and continue for the next twenty miles till you come to Noah's Ferry.

Take the ferry to Safety Land, ignore the majority of other travel agencies’ directions, and arrive at Abraham's Super Highway also known as High way One God Only (1).

Follow Abraham but avoid the exit of Sodom and Gomorrah townships until you get to Moses lane but pass Gold and Greed bridges and take it to Jesus' Mercy road. Here you will encounter a lot of confusion, streets are not well marked, and many peddlers along the road are giving away maps with conflicting directions to travelers. The Romans have renamed Pagans’ path as Jesus' mercy road.

If you are not sure about the authenticity of Jesus' mercy road, review your map. See if Jesus' mercy path is a continuation of Abraham’s Super Highway. If it is a continuation you are fine, but still proceed with caution. If you have diverged, make a U-turn and go back to Abraham’s high way (1) and re-try again.

Continue on True Jesus' road, if you do not see the following signs along the path, you should stop and review your map again. Maps for this path have been tampered with, we recommend the Barnabas edition street map to get to the Unity of God congregation, Immaculate conception corner, and Love thy neighbor community center.

Avoid to show the Roman Traffic police your Barnabas street map, it is banned, they will confiscate it and you will be forced to use the only authorized official map - the Paul street map which was drawn to direct the motorists to Rome. For that reason there is a lot of lost traffic on this road. On the other hand True Jesus road is found on the Barnabas street map, but only few people have access to this map.

Keep on Jesus' Mercy road until you find Muhammad’s sallallahu `alayhi wa sallam Sunnah

Expressway. Stay on this expressway and do not be lured to rest areas along the expressway. Beware of the highway robbers, by insuring your vehicle with Dhikr security systems. All vehicles secured with Dhikr Security Systems will be protected from assaults by robbers (Satan).

Make sure that you have enough fuel. The highest grade fuel for this long and tiring trip is the Taqwa grade fuel. Make sure you demand this brand when you stop for refueling. Lighten the load on your vehicle, carry only the most important items for this trip: two meters of white cloth, good deeds and prayers of your kids is all you need. Excess weight is allowed only if it is more of the above. Other items will only slow you down or cause you to loose sight of where you are heading, and you risk losing the coverage of Dhikr Security systems, thereby becoming an easy target for the Robbers.

You need to check your vehicles safety features periodically by reading your vehicles manual - the Holy Quran. Your steering wheel must be calibrated by the Sunnah Calibration method, batteries must be charged with Iman, the engine needs to be tuned up with Ikhlas and your tires must be properly inflated with Ihsan. Most important of all, you must test the entire vehicle with the tawheed check list.

It does not matter if most parts of your vehicle are performing right, if a single part in your vehicle does not perform according to specifications of Tawheed (its conditions) your vehicle will break down and again the robbers will rob you of what is left. The overall performance of your vehicle depends on the performance of the weakest part in your vehicle, so routinely check these weak points, they may be detrimental to your trip.

There are many milestones on Muhammad’s(sallallahu `alayhi wa sallam) road, and these milestones will assure you that you are on the right track. Do not worry that there are not any people on this road; just because you are alone on this road do not think that you are driving the wrong way on a one way street. Loving Allah more than anything else, loving the Prophet Muhammad sallallahu `alayhi wa sallam and his companions, who supported him when he was oppressed, following all his teachings, responding with patience and acceptance to lack of worldly goods, hunger, loss of family members are but some of the milestones and glad tidings that you are on the right track.

Also this road will be paved with pain, hard work, struggle with yourself and others and Iblis, the Robber, and all things that are not appealing to the soul. Never lay your guard, this trip is not over until it is over. Keep dhikr your guard, good deeds your luggage and do not lose to focus on where you are going, so you may endure the pain of this trip. When you finally arrive to your destination, Al-Jannah, you will forget all the pain.

Source: Islaam.com

Temptation

It is related that a group of people were once seated in the company of Al-Hasan Al-Basri, when some men passed by, dragging along with them a body of a dead man. When Al-Hasan saw the dead man, a glint of instant recognition could be discerned in his eyes, and he fell unconscious from the shock of some memory that had just been rekindled.When he regained consciousness, his companions asked him what was wrong with him. He said; This man – referring to the dead man being dragged along on the ground – used to be one of the best worshippers and one of the most renowned ascetics (in the world) (here, ascetic specifically refers to a person who forgoes many of the pleasures of the world, because he is too busy and devoted to worship).

One day he left his home, intending to go to the masjid to pray; but on the way, he saw a beautiful young Christian woman, who became an immediate temptation to him.When he proposed to her, she refused, saying, 'I will not marry you until you become an adherent of my religion.' He went on his way, but as time went on, he yearning for her continued to increase. He then succumbed to her wish and exited from the fold of (Islam) – the religion of pure, unadulterated Monotheism. After he became a Christian and some time passed, the woman came out to him from behind the curtain and said, “You are a man who is bereft of goodness. You have forsaken your religion, which was important to you for your entire life, simply for the sake of a lust that is of no value. Indeed, I too am forsaking my religion, but not for the same reason. I am doing so in order to achieve a blissful existence that never comes to an end, an eternal existence under the care of the One, the As-Samad (i.e., Allaah; The Self Sufficient Master, Whom all creature need, He neither eats nor drinks).'

She then recited (the entire Chapter of Al-Ikhlas):

(4)قُلْ هُوَ اللَّـهُ أَحَدٌ ﴿1﴾ اللَّـهُ الصَّمَدُ ﴿2﴾ لَمْ يَلِدْ وَلَمْ يُولَدْ ﴿3﴾ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

“Say (O Muhammad (صلى الله عليه و سلم)): “He is Allah, (the) One. Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none coequal or comparable unto Him.” (Qur'an 112:1-4)

When the people heard about what she had said, they approached her and asked, 'All along, you had this Chapter memorized?' 'No,' she answered. 'By Allaah, I had never known it before. But after this man continued to insist upon having me, I saw a dream; I saw the Hellfire, and my place in it was shown to me. I became terrified and panic-stricken. Malik – the Custodian of the Hellfire – said to me : Do not be afraid or sad, for Allaah has ransomed (i.e., saved) you with this man (i.e., he will take the place in Hellfire that you would have taken had not Allaah saved you). He then took me by the hand and admitted me into Paradise. Seeing a line written inside of it, I read it; among what was written were these Words:

(39) يَمْحُو اللَّـهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِندَهُ أُمُّ الْكِتَابِ


“Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lauh Al-Mahfuz)“. [Qur'an 13:39]

He then recited the Al-Ikhlaas Chapter to me, and I began to repeat it. Then I woke up and had it (the Al-Ikhlas Chapter) memorized.'

Al-Hasan then said, “The woman then embraced Islam, and the man – whose corpse you just saw being dragged away – was killed for having apostatized. And I ask Allah to make us firm and steadfast (upon correct guidance) and to grant us safety and success.“

Source : Glimpses of righteous people by Majdi Muhammed Ash-Shahawi

The worship of Ibn Taymiyyah

by Abu Hafs ‘Umar bin ‘Ali al-Bazzar( May Allah have Mercy on him)

During the nights, he would separate himself from everybody, secluding himself with his Lord, strictly maintaining his recitation of the Mighty Qur'an, and repeating the various types of daily and nightly worship.

When the night was over, he would rejoin the people for the Fajr prayer, praying the optional prayer before meeting them. When he would begin the prayer, your heart would want to fly from its place just from the way in which he would make the opening takbir. When he would begin the prayer, his limbs would shake, moving him left and right. When he would recite, he would elongate his recitation just as was authentically reported regarding the recitation of the Messenger of Allah (peace be upon him). His bowing, prostration, and his coming up from them were from the most complete of what has ever been reported in regards to the obligatory prayer. He would severely lighten his sitting for the first tashahhud, and would say the first taslim out loud to the point that everyone who was present would hear it.

When he finished his prayer, he and whoever was present would praise Allah with what was narrated: ‘Oh Allah, You are Peace, and You are the Source of Peace. You are Blessed, O Possessor of Glory and Honor,’ and he would then turn to the congregation, repeat the narrated tahlil, as well as the 33 tasbih, tahmid, and takbir, and complete the hundred with a tahlil as was narrated, and the congregation would do exactly as he did. He would then supplicate to Allah for himself and the Muslims with the various narrated supplications, and he would most often supplicate with: ‘O Allah! Aide us and do not aide anyone over us. Plan for us and not against us. Guide us and make guidance easy for us. O Allah! Make us thankful to You, depending on and
remembering You, submissive to You, loving You, fearing You, and obedient to You. Our Lord! Accept our repentance, wash away our sins, and keep our words firm. Guide our hearts, and remove all malice from our chests,’ and he would open and close this supplication by praying for the Prophet (peace be upon him), and he would then proceed to engage in dhikr.

And I came to know that it was his habit that nobody would speak to him unless absolutely necessary after the Fajr prayer. He would remain in a state of dhikr of Allah, listening to himself. Sometimes, he would let those sitting next to him listen to his dhikr, all the while constantly turning his eyesight to the sky. He would remain in such a state until the Sun rose and the time in which prayer is forbidden had passed.

An advice regarding good health and free time by Dr. Ibrahim Dremali

The bliss of the Prophet's Companions

Our Prophet Muhammad صلى الله عليه و سلم came to all people with a heavenly message. He صلى الله عليه و سلم was not driven by worldly ambition, he صلى الله عليه و سلم had no treasure from which to spend, no splendid gardens from which to eat, and no castle in which to live. Despite all this, his loving followers pledged allegiance to him and remained steadfast, enduring a hard life full of difficulties. They were few and weak, always in fear of being uprooted by those surrounding them, and yet they loved the Prophet صلى الله عليه و سلم wholly and completely.

They were besieged in a mountain pass, and during that time, they had little or no food. Their reputations were attacked, their own relatives waged war against them, and yet their love for him was perfect.

Some of them were dragged over the hot sands of the desert, some were imprisoned, and others were subjected to inventive and innovative ways of punishment - all of which the disbelievers inflicted upon them. Having to endure all of that, they still loved him unreservedly with heart and soul.

They were deprived of home, country, family, and wealth. They were driven out from the playing fields of their childhood and from the homes in which they were raised. Despite all this suffering, they loved him unequivocally.

The believers faced trials because of his message. The very ground under them was shaken violently, and yet their love for him continued to grow.

The best among their youth constantly had swords hanging menacingly over their heads.

Their men moved forward lightly across the battlefield, advancing to death as if they were upon an excursion or a holiday, for the simple reason that they loved him unconditionally.

One of them was charged with the duty of carrying the Prophet's صلى الله عليه و سلم message to a king in a foreign land, and that person knew that it was a mission from which he would not return. Yet he went and fulfilled his duty. One of them was sent on a mission, knowing that it would be the cause of his death, and he went happily, for he loved the Prophet صلى الله عليه و سلم with unmitigated love.

But why did they love him, and why were they so happy with his message and content with his example? Why did they forget the pain, the suffering, and the hardship that resulted from following him?

To put it simply. He صلى الله عليه و سلم epitomized benevolence and righteousness. They perceived in him all the signs of truth and purity. He صلى الله عليه و سلم was a symbol for those who sought out higher things. With his tenderness he صلى الله عليه و سلم cooled the rancor from the hearts of people, with words of truth he صلى الله عليه و سلم soothed their chests, and with his message he صلى الله عليه و سلم filled their souls with peace.

He صلى الله عليه و سلم poured happiness into their hearts, until the pain that they endured from being at his side was made to seem insignificant. He صلى الله عليه و سلم instilled into their souls a belief that made them forget every injury and every adversity that they had to endure.

He صلى الله عليه و سلم polished their insides with his guidance and he illuminated their eyes with his brilliance. He صلى الله عليه و سلم removed from them the burdens of ignorance, the depravities of idolatry, and the evil consequences of polytheism. He صلى الله عليه و سلم extinguished the fires of malice and animosity from their souls and he صلى الله عليه و سلم poured the water of faith into their hearts. Thus, their minds and bodies became tranquil and their hearts found peace.

They tasted the beauty of life with him and they knew delight in his company. They found happiness at his side, safety and salvation in following him, and inner-richness in emulating him:

And we have sent you [O' Muhammad] not but as a mercy for all that exists.
(Qur'an 21: 107)

And verily, you [O ' Muhammad] are indeed guiding [mankind] to the straight path.? (Qur'an 42: 52)

And He brings them out of darkness [bv Allah's will] unto light... (Qur'an 5: 16)

He it is Who sent among the unlettered ones a Messenger [Muhammad] from among themselves, reciting to them His Verses, purifting then [from the .filth of disbelief and polytheism], and teaching them the Book and Al-Hikmah [As-Sunnah: legal ways, orders, acts of worship, etc. of Prophet Muhammad]. And verily, they had been before in manifest error :} (Qur'an 62: 2)

He releases them from their heavy burdens and from the fetters [bindings] that were upon them. (Qur'an 7: 157)

(Answer Allah [by obeying him] and [His] Messenger when he calls
You to that which will give you life.} (Qur'an 8: 24)

And you were on the brink of a pit of Fire, and He saved you from it. } (Qur'an 3: 103)

They were truly happy with their leader and so they rightly deserved to be.

O' Allah, send prayers and peace upon Muhammad, the liberator of minds from the shackles of deviation and the rescuer of souls from the curses of falsehood, and be pleased with his noble Companions as a recompense for their striving and for their efforts.

Source: Don't be sad by Aaidh ibn Abdullah al-Qarni

The qualities of the people of taqwa

Hamman ibn Shuraih - a companion of Ali (radi Allah anhu) asked him to narrate the qualities of the people of taqwa so that he would be able to see them in front of him. Ali (radi Allah anhu) said:

'When Allah (سبحانه وتعالى) created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth.

The people of taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. They lower their gazes when they see something that Allah has forbidden them to see and they give an ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity. Had it not been for the appointed time that Allah (سبحانه وتعالى) has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.

They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange. During the nights they stand in rows and read portions of the Qur'an. They recite with proper recitation which grieves their hearts and drink it (the Qur'an) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.

In the day, they are tolerant and learned, kind and Godfearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds. If one of them is called "pious", he fears what will be said of him and says: 'I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.'

Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking halal; active in (pursuing) guidance and they abhor greed.

They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfil that which they dislike they deprive them of that which they like. The apple of their eyes is in what does not perish and their abstemiousness is in what disappears. They combine knowledge with tolerance and speech with action.

You will find their hopes are realistic their mistakes few; their hearts humble their selves content; their diet meagre their matters simple; their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are
among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in
prosperity.

They are not prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood. Silence does not bother them and if they laugh they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them. Their own selves live in toil while others are comfortable around them.

Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme."

Source: Taqwa-The provision of believers

Some beautiful hadith regarding the excellence of remembering Allah

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (Peace be upon him) said, "Allah, the Exalted, has teams of angels who go about on the roads seeking those who remember Allah. When they find some people remembering Allah they call to one another and say, `Come to what you are looking for;' and they surround them with their wings till the space between them and the lowest sky is fully covered. Allah, the Exalted and Glorious, asks them (although He is best informed about every thing): `What are my slave saying?' They say: `They are glorifying Your Tasbih, Tahmid, Takbir, Tamjid, (i.e., they were declaring Your Perfectness, praising, remembering the Greatness and Majesty of Allah).' He asks: `Have they seen Me?' They reply, `No, indeed, they have not seen You.' He asks: `How would they act if they were to see Me?' Thereupon they reply: `If they were to see You, they would engage more earnestly in worshipping and glorifying You and would extol You more.' He would say: `What do they beg of Me?' They say, `They beg You for Your Jannah.' Allah says, `Have they seen My Jannah?' They say, `No, our Rubb.' He says: `How would they act if they were to see My Jannah?' They reply, `Were they to see it, they would more intensely eager for it.' They (the angels) say, `They seek Your Protection.' He asks, `Against what do they seek My Protection?' They (the angels) say, `Our Rubb, from the fire of Hell.' (He, the Rubb) says, `Have they seen the fire of Hell?' They say, `No. By Your Honour, they have not seen it.' He says: `How would they act if they were to see My Fire?' They say: `If they were to see it, they would more earnest in being away from it and fearing it. They beg of Your forgiveness.' He says: `I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' One of the angels says: `Our Rubb, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.' He says: `I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate'."
(Riyad us Saaliheen : Book 15/ Chapter 247/1447)

Abu Hurairah and Abu Sa`id Al-Khudri (May Allah be pleased with them) reported: The Messenger of Allah (Peace be upon him) said, "When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah's) mercy envelops them, Sakinah, or tranquillity descends upon them and Allah makes a mention of them before those who are near Him."
(Riyad us Saaliheen : Book 15/ Chapter 247/1448)

Abud-Darda (May Allah be pleased with him) reported: The Messenger of Allah (Peace be upon him) said, "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?" They said, "Certainly." He (Peace be upon him) said, "Remembrance of Allah the Exalted."
(Riyad us Saaliheen : Book 15/ Chapter 244/1441)

The noble manners of sheikh 'Abdul-'Azeez ibn Baaz

Concerning the Imaam, the Shaykh - 'Abdul-'Azeez ibn Baaz (rahima-hullaah), ‘Abdullaah ibn Muhammad al-Mu’taaz narrates:

"Shaykh Muhammad Haamid who was the president of the group “As.haab al-Yameen” in Eritrea said:

“I arrived in Riyadh on a cold night, and did not have any (money) with which to pay for a hotel. So I thought about going to Shaykh ‘Abdul-‘Azeez ibn Baaz’s house; the time was 3 o’clock in the morning (and) I was hesitant, but (finally) decided to go (to the Shaykh’s house).

I arrived outside his old mud-style house and found someone asleep by the gate. Having awoken, he opened the gate for me and I conveyed my greetings to him ever so quietly so that no-one (else) hears me since it was so late at night.

After a short while, I saw the Shaykh himself descending from the stairs with a pot of food. He extended greetings to me and gave me the food, saying:

“I heard your voice and brought this food for you, assuming you had not eaten this night”.

By Allaah, I was unable to sleep (the rest of the night) due to weeping at such noble manners”.”

Source: Mawaaqif madhee.ah fee hayaat al-Imaam 'Abdul-'Azeez Ibn Baaz - Page 233