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10/05/2019

May Allah Accept our Ibadah

07/04/2018

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16/12/2017

28/11/2015

Bismillah Walhamdulillah Was
Salaatu Was Salaam 'ala Rasulillah
Narrated Ibn 'Abbas (Radi-Allahu
'anhu):
Regarding the explanation of the
Verse:-- '(O Muhammad!) Neither
say your
prayer aloud, nor say it in a low
tone.' (17.110)
This Verse was revealed while
Allah's Apostle (Sallallahu 'Alaihi Wa
Sallam) was hiding himself at
Makkah. At that time, when he led
his
companions in prayer, he used to
raise his voice while reciting the
Qur'an;
and if the pagans heard him, they
would abuse the Qur'an, its
Revealer, and
the one who brought it.
So Allah said to His Prophet
(Sallallahu 'Alaihi Wa Sallam):
"Neither say
your prayer aloud. i.e., your
recitation (of Qur'an) lest the
pagans should
hear (it) and abuse the Quran," nor
say it in a low tone, "lest your voice
should fail to reach your
companions, but follow a way
between." (17.110)
Bukhari Vol. 9 : No. 616
--
Ma'asalaam

31/10/2015

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01/06/2015

Sweeten The Taste of !!
The Prophet (pbuh) said, “When anyone of
you is engaged in the Prayer, he is holding
an intimate conversation with his
Lord.” [Muslim]
[Imagine] as soon as we say “Allahu Akbar”
to commence the prayer, the barrier
between us and Allah is lifted. He remains
looking at you, facing you, and responding l
to you when you recite al-Fatiha as long as
you are not distracted.
When you say Allahu Akbar, you are
throwing away the worries of the world
and fleeing to Allah who is greater than it all,
and is the only One who can remove your
distress.
When you go into ruku’, you are
demonstrating your humility before Him.
And when we go into , it is the
closest that we are to Allah.
How many of us, myself included fail to
realize this ????
May (swt) give us the ability to
worship him in the best of ways. Aameen !!

By Faesol

03/04/2015

I’tikaf means staying in the mosque for a
specific purpose, which is to worship
Allaah. It is prescribed in Islam and is
mustahabb (recommended) according to
the consensus of the scholars. Imam
Ahmad said, as was narrated from him by
Abu Daawood: “I have not heard from
any of the scholars that it is anything
other than Sunnah.”
Az-Zuhri said: “How strange the Muslims
are! They have given up I’tikaf, despite
the fact that the Prophet, sallallaahu
‘alayhi wa sallam, never abandoned this
practice from the time he came to
Madinah until his death.”
The benefits of I’tikaf
There are many hidden benefits in the
acts of worship and much wisdom behind
them. The basis of all deeds is the heart, as
the Messenger of Allaah, sallallaahu ‘alayhi
wa sallam, said: “In the body there is an
organ which if it is sound, the entire body
will be sound, and if it is corrupt, the
entire body will be corrupt. That organ is
the heart.” (Al-Bukhaari and Muslim)
What corrupts the heart most is
distractions and preoccupations – such as
food, drink, s*x, talking too much,
sleeping too much and socializing too
much, and other distractions – which
divert people from turning to Allaah and
cause the heart to be unfocused and
unable to concentrate on worshipping
Allaah. So Allaah has prescribed acts of
worship, such as fasting, to protect the
heart from the negative effects of these
distractions. Fasting deprives a person of
food and drink and s*x during the day,
and this denial of excessive enjoyments is
reflected in the heart, which gains more
strength for seeking Allaah and frees it
from the chains of these distractions
which take a person from thinking of the
Hereafter by occupying him with worldly
concerns.
Just as fasting is a shield which protects
the heart from the influences of physical
excessive indulgence in food, drink and
s*x, so I’tikaf offers an immense hidden
benefit, which is protection from the
effects of excessive socializing. For people
may take socializing to extremes, until it
has a similar effect on a person to the
effects of over-eating.
I’tikaf also offers protection from the evil
consequences of talking too much,
because a person usually does I’tikaf on
his own, turning to Allaah by praying
Qiyaam al-Layl, reading Quran, making
Dhikr, reciting du’aa, and so on.
It also offers protection from sleeping too
much, because when a person makes
I’tikaf in the mosque, he devotes his time
to drawing closer to Allaah by doing
different kinds of acts of worship; he does
not stay in the mosque to sleep.
Undoubtedly a person’s success in freeing
himself from socializing, talking and
sleeping too much will help him to make
his heart turn towards Allaah, and will
protect him from the opposite.
The connection between fasting and
I’tikaf
No doubt when a person has all the
means of purifying his heart by keeping
away from all the things that can distract
him from worship, this will be more
effective in helping him to turn towards
Allaah with devotion and humility. Hence
the Salaf regarded it as mustahabb to
combine fasting and I’tikaf. Imam Ibn al-
Qayyim said: “It was not reported that
the Prophet, sallallaahu ‘alayhi wa sallam,
ever did I’tikaf when he was not fasting.
Indeed, ‘Aa’ishah, may Allaah be pleased
with her, said: ‘There is no I’tikaf except
with fasting.’” (Abu Daawood)
Allaah did not mention I’tikaf except in
conjunction with fasting, and the
Messenger of Allaah, sallallaahu ‘alayhi wa
sallam, did not do I’tikaf except in
conjunction with fasting.
The view that fasting is a condition of
I’tikaf was narrated from Ibn ‘Umar and
Ibn ‘Abbas. It was also the view of Malik,
al-Awza’i and Abu Haneefah, and different
opinions were narrated from Ahmad and
Al-Shaafi’ee.
With regard to the words of Ibn al-
Qayyim, “It was not reported that the
Prophet, sallallaahu ‘alayhi wa sallam,
ever did I’tikaf when he was not fasting”,
there is some room for debate. It was
reported that the Prophet, sallallaahu
‘alayhi wa sallam, did I’tikaf in Shawwaal
(Al-Bukhaari and Muslim), but it was not
proven that he was fasting on these days
when he did I’tikaf.
The most correct view is that fasting is
mustahabb for the one who does I’tikaf,
but it is not a condition of his I’tikaf being
valid.

27/03/2015

The Prophet ﷺ said:
There are seven whom Allah will
shade in His Shade on the Day when
there is no shade except His Shade: a
just ruler; a youth who grew up in the
worship of Allah, the Mighty and
Majestic; a man whose heart is
attached to the mosques; two men
who love each other for Allah’s sake,
meeting for that and parting upon
that; a man who is called by a woman
of beauty and position [for illegal
in*******se], but he says: ‘I fear Allah’,
a man who gives in charity and hides
it, such that his left hand does not
know what his right hand gives in
charity; and a man who remembered
Allah in private and so his eyes shed
tears.
So there are seven things mentioned
in this hadith:
1. A just ruler.
2. A youth who grows up in the
worship of Allah.
3. A man whose heart is attached to
the mosques.
4. Two people who love one
another for the sake of Allah.
5. Someone who resists a direct
temptation from the opposite
gender.
6. A person who is completely
selfless in charity.
7. A person who remembers Allah
in private and sheds tears in
doing so.
The seven things mentioned all relate
to serious developmental goals that
should be sought throughout our
own personal development and our
efforts to help other people in their
own growth.
The first is to develop a level of Allah-
consciousness (taqwa) in the way
that one deals with power. Being in a
position of authority in Islam is a
responsibility that one is held
accountable for and it is very serious.
Part of that is that our base selves
often push us to take advantage of
our positions of authority and abuse
our power at the expense of others.
This is a serious developmental flaw
because it shows irresponsibility and
a lack of taqwa. We all have varying
situations throughout our lives
wherein we are in a position of
authority and when we have such
power we have to look critically at
ourselves and hope that Allah gives us
good friends who help keep us in
line. The developmental lesson here is
in learning to act responsibly with
power.
The second is a special kind of person
that you meet every now and then.
They are just good and always have
been. These people are truly special
because their consistency in worship
draws them close to the fitrah, or
natural state of being. You can feel
their goodness in their interactions
and see their genuineness in the
details of their behavior. Most of us
were not raised this way but that
does not mean that we cannot renew
our commitment to Allah (swt). That is
something that we can do it any time
by asking His forgiveness and starting
fresh. This developmental point is
about being consistent in our
servitude to Allah (swt).
The third is the one whose heart is
attached to the houses of worship.
These are the people you meet who
organize their lives around prayer.
They make every effort to be at the
mosque for prayer as much as
possible and find beauty and pleasure
in doing so. They recognize the peace
and tranquility that comes from
spending time in the mosque, and
they call others to do so as well. This
developmental point is about learning
to love worship.
The fourth is two people that love
each other for the sake of Allah (swt).
There are many reasons why we
could care for someone in this life.
Sometimes those reasons are selfish
and sometimes they are selfless. The
one who loves solely for Allah’s sake
(swt) is selfless in their love. This is a
kind of training of the heart that all
seekers of the Divine must
experience. They must learn to purify
their relationships with others and
focus them on the ultimate goal, the
pleasure of Allah (swt). This
developmental point is essentially
learning how to love properly and for
the right reasons.
The fifth is someone who is called to
fulfill their s*xual desires in an
unlawful way and resists. This is
mentioned as a major trial that can
afflict a person and as such the
reward for passing it is Paradise. The
person who is able to resist such a
temptation is someone who has a
strong control over their self and a
clear awareness of Allah (swt). The
developmental lesson is in learning to
resist immediate temptations in favor
of a greater reward with Allah (swt).
The sixth is someone who is so
charitable that they lose track of their
charity. The expression here is that
their right hand spends so freely that
their left hand does not even notice it.
This habit is not about simply giving
when it is convenient or only on
certain things and not others. This is
a habit that becomes so much a part
of the person’s being that it reaches
all causes of goodness. The
developmental lesson is in making
charity a way of life.
The seventh, and final, is the one who
remembers Allah (swt) in private and
tears up. This last one is very intimate.
Many people are able to maintain a
stable Islamic personality in public,
but when they are left alone by
themselves they start to slip. Their
identity and worship are public affairs
but have not reached the inner
depths of the self where true
spirituality lies. The one who
remembers Allah (swt) when alone
and cries is the one who has
cultivated a truly special and unique
relationship with their Creator; an
intimate relationship that cannot be
explained by words and is only
obtained through long periods of
struggling for His sake. The
developmental goal is to become
intimate with Allah (swt) and move
past the superficiality of common
religious discourse.