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At-Taqarrub Ilaa Allah

(Drawing close to Allah).

Fawzi Sunuqrot

January 1991

Rajab 1411

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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 Quraan Al-Kareem.

Page 24 3) Strict and attentive observance of the Faraaid

(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 Duaa, Dhikr and Istighfaar.

Page 54 8) Having the fear of Allah TaAalaa.

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.

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Introduction:

All Praise is due to Allah the Lord of the Worlds who said in His

Kitaab Al-Kareem:

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:

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:

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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 ones 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 humans 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

Shareeah 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.

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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:

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:

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-Jumuah 5).

It has been narrated from the Nabi (saw) that he said: .

Those meant here are those who hear the speech but do not act upon

it. Similarly the Nabi (saw) said:

:

Two types of men have destroyed my Ummah. The sinful

corrupted scholar and the ignorant worshipper.

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It was then asked: Which of these two is of greater evil?

He (saw) said:

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-Shaafiiyyah 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:

...

You have learnt ... so what then, have you acted upon?

Based upon this, gaining knowledge of the Islamic thoughts and

Shariyah rulings, without paying attention to the fact that they

represent the regulation of the humans 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

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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.

(88 )

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

personalitys 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 TaAalaa in this life and the next.

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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 TaAalaa 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 Dawah 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 Allahs path, he will flout and brush aside the threats of the

disbelievers whilst embracing the promise of Allah and he would be

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

doubt.

(7 )

(8 )

(9 )

(01 )

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 Taaaat (Acts of obedience pleasing to Allah), which

generate the Jaw Al-Imaani (Atmosphere of Imaan) within the Dawah

carrier and increase the realisation of his relationship and connection to

Allah TaAalaa. This atmosphere then strengthens the Nafsiyah of the

Dawah carrier and causes him to regulate all of his inclinations in line

with the commands and prohibitions of Allah. In this way the binding

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between the Aqliyah and the Nafsiyah is completed and the personality

of the Dawah carrier would become a distinguished personality. This

personalitys 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:

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.

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Qurabaat and Taaaat (Acts that gain closeness to Allah and acts

of obedience):

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

2) The Recitation of the Quraan Al-Kareem.

3) Strict and attentive observance of the Faraaid (obligatory acts).

4) Observing the scale of values.

5) Generosity and selflessness.

6) The Performance of a lot of Nawaafil.

7) The Duaa, Dhikr and Istighfaar.

8) Having the fear of Allah TaAalaa.

9) Loving for Allah.

10) Obedience to the Ameer.

11) Sabr at the time of being tested.

12) Confidence in the promise of Allah.

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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 Shara

(Islamic legislation). Due to this, the early Scholars (May Allahs mercy

be upon them) used to combine these too fundamental principles.

In respect to the speech of Allah (swt):

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.

Saeed 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 Duaa:

O Allah make every act of mine Saalih (upright), and make it purely

for Your sake and dont 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 Dawah carrier guards with the utmost attention and caution the

perfection of his acts and to make sure that in his Dawah 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:

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:

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.

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It was narrated from Maalik Bin Deenaar that he said: Say to those

who has not been Saadiq (truthful/sincere) (in his action). Dont 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 Kabah) 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:

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-

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Ikhlaas is singling out Al-Haqq (Allah) Subhaanahu Wa TaAalaa in

obedience by his intention. And by his obedience he wishes only to

draw close to Allah TaAalaa 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 TaAalaa.

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

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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..) Maslamah responded and said: He can have

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.

How beautiful was the statement of Umar Ibn Abdul Aziz (rh) when

he spoke about the consequences of having pure sincerity to Allah

TaAalaa when he said: The level of Allahs 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).

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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 Messengers (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-Shabi was

asked about a matter one day and he said: I dont know. He was then

asked if he was embarrassed to say that he didnt 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:

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-Shaafiiyah:

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

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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.

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2) The Recitation of the Quraan Al-Kareem

Spending time with the Quraan Al-Kareem is from the very best acts

of Ibaadah. It is the Kalaam (speech) of Allah TaAalaa and the basis

of Islaam.

Allah (swt) said:

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:

You must recite the Quraan because it is a light for you upon the

earth and a stored provision for you in the sky (hereafter).

(Abu Naeem in his Hulyat ul-Awliyaa).

The Messenger (saw) warned about the one who abandons the Quraan

when he said:

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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 Quraan Al-Kareem

and to be careful not to let it be forgotten.

The Messenger of Allah (saw) said:

Commit to the Quraan (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 Quraan in a good manner. He used to

recite to them and ask them to recite to him in his presence.

Abdullah Ibn Masood (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 Masood (ra): Recite to me. Ibn Masood responded:

How can I recite to you whilst it is revealed upon you. Then the

Messenger of Allah (saw) said:

I love that I hear it being recited from other than myself.

(Saheeh Muslim).

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Abdullah Ibn Masood (ra) then said: So I recited Surah An-Nisaa

until I reached the Aayah:

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 Quraan and he (saw) would distinguish and make

preference between them based on their standing in relation to the

Quraan.

He (saw) said:

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 Quraan, asking every man

from amongst them in regards to the amount of Quraan 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

Quraan) O so and so? He replied: I have this and this and

Surah Al-Baqarah. The Messenger (saw) then asked: Do you

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(really) have Surah Al-Baqarah? He replied: Yes. So the

Messenger (saw) said: Go for you are their Ameer (Al-Haithami

Majma Az-Zawaaid Saheeh).

The Qaaris (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 Nabis (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 Quraan 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 Allahs

Rahmah (mercy) he (saw) would ask for it.

The recitation of the Quraan 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 Quraan once every week.

Indeed a number of the Sahaabah (rah) used to do this like Uthmaan,

Zaid Bin Thaabit, Ibn Masood and Ubayy Bin Kab for example.

Uthmaan (ra) would begin on the night of Jumuah (Thursday night)

reciting from Al-Baqarah to Al-Maaidah, Friday night he would recite

from Al-Anaam 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.

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In addition it is recommended to fast on the day that the recitation of

the Quraan is completed unless it coincides with a day in which the

Shara has forbidden. Similarly it is recommended to make Duaa at the

time of completing the Quraan in the company of family and others.

For example it is known that Anas Bin Maalik (ra) would gather his

family and make Duaa upon the completion of the Quraan.

There are some Surahs and Aayaat that are recommended to recite

often and these include: Ya Seen, Ad-Dukhaan, Al-Waaqiah, 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 Jumuah.

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3) Strict and attentive observance of the Faraaid (obligatory

acts):

These obligatory acts are many and they include the five prayers that

are performed at their designated times, as Allah (swt) said:

(9 ) (01 )

And those who attentively maintain their prayers. They are the inheritors. Those

who will inherit Al-Firdaus and reside in it forever (Al-Muminoon 9-11).

The Shara has also warned about any complacency or neglect in

regards to abiding by it when He (swt) said:

(4 )

Woe to those who pray but are heedless in the performance of their prayer (Al-

Maoon 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

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truthful when it comes to the carrying of the Dawah 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:

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 (Shara) 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:

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 Daeef)

26

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 Daeef by others).

Al-Haakim in his Mustadrak recorded from Ibn Abbaas (ra) that he

said: The Messenger of Allah (saw) said:

:

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

27

him busy from the Salaah in Jamaaah (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

Allahs mercy be upon them all):

Muhammad Bin Abi Al-Waraaq narrated: Muhammad Bin Ismaaeel

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.

28

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.

Saeed Ibn Al-Musayyib said: I performed Hajj forty times, I have not

missed the opening Takbeer (in Jamaaah) 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 Quraan 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

29

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 Quraan 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.

30

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 Dawah 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 TaAalaa.

Allah (swt) said:

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:

31

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 Musab Ibn Umayr (ra) when he said:

32

I has seen this Musab 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 Musab 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 Sad 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 dont 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 Saeed 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 Allahs mercy be upon him): His love for Al-

33

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

Dawah 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 Jafar (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.

Musab and Sad (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 Quraan Al-Kareem as:

(01 ) (00 )

(01 )

And do not obey every worthless habitual swearer.

[And] scorner, going about with malicious gossip.

A preventer of good, transgressing and sinful.

34

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.

35

5) Generosity and selflessness:

From the characteristics and attributes of the Muslims in general, and

the Dawah carriers specifically, are generosity, giving and stretching

out the hand to others in need. The texts from the Quraan and the

Sunnah that praise generosity and spending whilst disparaging

miserliness and refraining from helping people are abundant.

Allah (swt) says:

(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:

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).

36

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:

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)

Aaishah (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-Nasaaiy, Mawdoo, Daeef). From

the day that he heard this Abdur Rahman never stopped giving his

37

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 Mutah 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 Sad 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 Qaiss 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:

38

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:

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).

39

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:

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 Allahs 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).

40

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-Mawood (the promised station).

The Messenger of Allah (saw) said:

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 Duaa (supplication) is responded

to (At-Tirmidhi, its authentic is differed upon)

He (saw) also said:

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).

41

And if the Muslim wakes up in the night, then awakens his wife and

then they pray two Rakah 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-Itikaaf 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 19th of Jumaadi Al-Ulaa in the year 757 Hijri (28th 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

42

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 Shareeah 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):

You will certainly open Constantinople, so blessed be the Ameer

who will be its (the armys) Ameer and blessed be the Army that

will be that Army (Ibn Abdul-Barr, Hasan, As-Suyootiy, Saheeh).

43

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 TaAalaa 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.... So if this letter reaches you, address the people

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 Jumuah 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 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 Rakah. They then awakened

their desire in Allah and they made Duaa to Allah for victory and for

the conquest of Allah to come to them.

44

7) Ad-Duaa, Adh-Dhikr and Istighfaar:

The Duaa 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 Allahs anger and there

is nothing nobler to Allah than the Duaa.

For this reason the Duaa is recommended in the good and the bad

times and in secret and openly so that the reward of Allah TaAalaa can

be attained. It is best to make Duaa from that which has come in the

Quraan and the Sunnah which contain Duaas 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 Adiyah (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 Adiyah.

The Dawah carrier does not supplicate for himself alone but rather he

supplicates for the Muslims and for the Shabaab of the Dawah asking

Allah TaAalaa to grant them victory and perseverance, and for the

Lord of the worlds to place them under His protection.

45

So he can say for example:

O Allah Have mercy upon the Islamic Ummah.

O Allah open (give victory) upon us and open by us and hasten the

establishment of the Khilafah State.

O Allah verily we seek refuge in You from the disbelievers, their agents

and their intelligence forces and we seek refuge in You from their evil.

. .

.

O Allah, Lord of the seven heavens and Lord of the great throne. Be a

protector for us from so and so the son of so and so and his

confederates from amongst your creations so that not one of them

abuses or oppresses us. Your shade is mighty and your praise is

majestic. There is nothing worthy of worship other than you.

46

, .

,

.

O Allah, Assist us and do not assist against us, support us and do not

give support against us, plot on our behalf and do not plot against us.

O Allah, accept our repentance, wash away our sins, answer our call,

strengthen our argument, make our tongues clear, guide our hearts and

remove the blackness from our breasts.

Making Dhikr a lot and often is required and the Messenger of Allah

(saw) said:

There is no act that the son of Adam does that will save him more

from the punishment of Allah than the Dhikr of Allah (Ibn Hajar

Buloogh Al-Maram, Hasan).

And he (saw) said:

Say: There is no power and might other than Allah for verily it is

a treasure from the treasures of Jannah (Al-Bukhaari).

And he (saw) said:

47

:

Two words that are light upon the tongue, heavy upon the scales

and beloved to Ar-Rahmaan: Subhaanallah Wa BiHamdihi

Subhaanallahi-l-Azheem (Al-Bukhaari).

The merit of Dhikr is not only confined to Tasbeeh, Tahleel, Tahmeed

and Takbeer but rather any person who does an act for Allah in His

obedience, then he someone who is remembering Allah TaAalaa as has

been stated by Saeed Ibn Jubair and others from amongst the Ulamaa.

Ataa (rh) said in a gathering: The gatherings of Dhikr are the

gatherings of the Halaal and the Haraam, the manner that you buy and

sell and how you pray, fast, marry, divorce, perform Hajj and so on....

The Messenger (saw) said:

" :

:

When you pass by the gardens (Riyaad) of Jannah then graze

well. They (The Sahaabah) asked: And what are the Riyaad of

Jannah? He (saw) said: They are the circles of Dhikr. For verily

Allah has caravans of Angels who are seeking the circles of Dhikr

and if they arrive at them they surround and enclose them.

48

(Note: I could not find this exact version. The first part is: When you

pass by the gardens (Riyaad) of Jannah then graze well. They (The

Sahaabah) asked: And what are the Riyaad of Jannah? He (saw) said:

They are the circles of Dhikr is related by At-Tirmidhi as Ghareeb

Hasan and the second part: For verily Allah has caravans of Angels

who are seeking the circles of Dhikr and if they arrive at them they

surround and enclose them was recorded by Al-Haithami as Hasan in

a different narration).

When Ibn Masood (ra) mentioned this Hadeeth he commented: As

for this, I do not mean storytelling but rather the circles of Fiqh. Anas

related this same meaning and Ahmad related in his book Az-Zuhd:

Abu As-Suwaar Al-Adawi was in a circle discussing Ilm (knowledge)

in it and there was a young man amongst them who said to them: Say

Subhanallah and Al-Hamdu Lillah. Abu As-Suwaar was angered by this

and said: Woe to you, what do you think we were doing then?!!

Indeed the gatherings of knowledge are better than the gatherings in

which Allah is remembered and mentioned with the Tasbeeh, Tahmeed

and Takbeer. This is because the seeking and gaining of knowledge falls

under the category of the Fard Ain or Fard Kifaayah whilst the type of

Dhikr mentioned above falls under the extra voluntary acts.

It is necessary for the Dawah carrier and Muslim to seek forgiveness

and to do this a lot and often due to the great number of acts of

disobedience that come from the slave.

The following came in the Hadeeth Qudsi:

O slaves, Verily you commit sins through the night and the day

and I forgive all of the sins, so seek forgiveness from Me and then

I will forgive them for you (Muslim).

49

And Al-Bukhaari related that the Messenger of Allah (saw):

By Allah, verily I seek forgiveness from Allah and repent to Him

more than seventy times in the day.

Abu Hurairah (ra) related that he had not seen anyone say:

Astaghfirullah Wa Atoobu Ilaihi (I seek Allahs forgiveness and I

repent to Him more than the Messenger of Allah (saw) used to do.

Verily in the Messenger of Allah (saw) we have the best model and

example for those seeking Allah and the Day of Judgement and where

do we stand in comparison to the Messenger of Allah (saw) whilst he

had the most Taqwaa and had the most fear of Allah?

There is a Noble Hadeeth that guides to the merits and consequences

of seeking forgiveness (Istighfaar) in which the Messenger of Allah

(saw) said:

The one who commits to seeking forgiveness Allah will provide a

way out for him from every difficulty and a relief from every

distress and he will be provided with sustenance from where he

could not expect (Abu Dawood, differed upon by

Muhadditheen).

One should hasten to make Taubah. The Muslim in general and the

Dawah carrier in particular must guard and pay close attention to his

50

own purity and not let the Munkaraat (Evil Haraam acts) build up upon

him otherwise he will be destroyed and may refuge in Allah be sought

from that.

Muslim narrated in his Saheeh that the Messenger of Allah (saw) said:

.

: .

The temptations [of the world] are presented to people's hearts

as a mat is spread out [over the floor], one reed at a time. Any

heart that partakes of them is stained with a black spot, while any

heart that spurns them will take on a white spot until there comes

to be two types of heart: one as black as an overcast sky, like an

overturned earthen vessel that neither recognizes a good deed

(Maroof) nor shuns an evil (Munkar) except that which follows

its own desire, and the other one will be as white as a stone,

which may never be harmed by temptation as long as the heavens

and earth remain (Muslim).

The best Dhikr to make when one is facing a trial or being tested is

what was narrated from Al-Imaam Jafar As-Saadiq who said:

I am amazed at how when people are tested by four matters they

forget four matters:

51

I am amazed by the one who is tested by fear and has forgotten to say:

(Hasbunallah Wa Nimal Wakeel)

Allah is sufficient for me and the best to depend upon.

And this is because Allah (swt) has said:

(071 )

Those to whom people said: "Indeed, the people have gathered together against you,

so fear them." But this only increased them in Imaan (belief) and they said:

"Sufficient for us is Allah , and [He is] the best Disposer of affairs."

So they returned with favour from Allah and bounty, no harm having touched them.

And they pursued the pleasure of Allah, and Allah is the possessor of great bounty.

(Aali Imraan 173-174).

And I am amazed by the one who has been afflicted and tested with

sickness when he forgets to say:

(Massani-d-Durru Wa Anta Arhamu-r-Raahimeen)

I have been touched by harm and You are the most merciful of those

who show mercy.

And this is because Allah (swt) said:

52

(81 )

And Ayuub, when he called to his Lord: "Indeed, adversity has touched me, and

you are the Most Merciful of the merciful."

So We responded to him and removed what afflicted him of adversity. And We gave

him [back] his family and the like thereof with them as mercy from Us and a

reminder for the worshippers.

(Al-Anbiyaa 83-84).

And I am amazed by the one who is afflicted by anguish and distress,

and then forgets to say:

(Laa Ilaaha Illaa Anta Subhaanaka Innee Kuntu Min-azh-Zhaalimeen).

There is no deity except You, exalted are You. Indeed, I have been of

the wrongdoers

And this is because Allah (swt) has said:

(87 )

53

And Dhu-n-Noon (Yunus), when he went off in anger and thought that We would

not decree [anything] upon him. And he called out within the darknesses: "There is

no deity except You, exalted are You. Indeed, I have been of the wrongdoers."

So We responded to him and saved him from the distress. And thus do We save the

believers.

(Al-Anbiyaa 87-88).

And I am amazed at the one who is afflicted by the plotting of the

people and then forgets to say:

(Ufawwidu Amri Ila Allaha InnAllaha Baseerun Bil Ibaad).

I entrust my affair to Allah . Verily Allah is all Seeing of [His] servants.

And this is because Allah (swt) said:

(44 )

And you will remember what I [now] say to you, and I entrust my affair to Allah.

Verily Allah is all Seeing of [His] servants."

So Allah protected him from the evils they plotted, and the people of Pharaoh were

enveloped by the worst of punishment.

(Ghaafir 44-45).

54

8) Having the fear of Allah TaAalaa:

One of the military commanders of the Muslims once described his

men as follows:

They are the best of Shabaab in the prime of their lives; they keep their

eyes from what is bad and keep away from falsehood. They are tireless

in worship and worn out in the early hours of the morning. Allah could

look at them throughout the night whilst their backs are bent over the

parts of the Quraan and every time one of them reads an Aayah that

contains a mention of Jannah he cries due to his yearning and longing

for it and if he goes past an Aayah that contains a mention of the fire

he gasps a great gasp as if the breath of Jahannam lay between his two

ears.

The above reflects some of the fruits that result from fearing Allah

(swt) and it is a type of fear that is beneficial and useful. It is the guard

and the protector and it represents that which guarantees the person

proceeding upon the Siraat-ul-Mustaqeem (Straight path).

Allah (swt) says:

So do not fear them but fear Me if you are believers (Aali Imraan 175).

And He (swt) said:

So do not fear the people but fear Me (Al-Maaidah 44).

55

And it was stated in the Hadeeth Al-Qudsi:

By my Honour and Majesty, I will not combine two fears upon

my slave, nor will I combine two securities. If he feels safe from

Me in this life, I will make him fear on the Day Of Judgment.

And if he fears Me in this life, I will give him safety on the Day of

Judgement (Al-Iraaqi and slightly different order of wording in

Saheeh of Ibn Hibbaan).

And the Messenger of Allah (saw) said:

One who weeps out of fear of Allah, will not enter hell till milk

returns back in the udder (At-Tirmidhi, Hasan Saheeh).

It has been related that Abdullah Ibn Rawaahah (ra) was crying one

day and so his wife asked him: What has caused you to cry like that?

He (ra) replied: I have been informed about whats coming but I have

not been informed if I will be saved from it. And Abdullah Ibn Umar

(ra) said: For me to shed a single tear out of fear of Allah is more

beloved to me than giving 1000 Dinaar in Sadaqah.

Saeed Ibn Aamir (ra) said to Umar Ibn Al-Khattaab (ra): I will advise

you with some words from the teachings of Islaam: Fear Allah in

respect to the people and do not fear the people in respect to Allah.

56

And do not let your speech be contrary to your action because the best

speech is that which the action affirms. And love for the Muslims that

are near and far what you love for yourself and the people of your

household. And hasten to drive the adversities to the truth as soon as

you become aware of them and do not fear for the sake of Allah the

blame of the blamers (i.e. any consequences from other than Allah).

In the introduction to his book Al-Kharraaj Al-Imaam Abu Yousuf

(rh) mentioned that when Umar Ibn Abdul Aziz (rh) passed away a

group of Fuqahaa went to his wife to offer their condolences and to

tell her the greatness of the calamity that had befallen the people of

Islaam due to his death. They then said to her: Tell us about him

because the people who know a person best are his family. So she said:

By Allah he did not pray or fast more than everyone but by Allah I

have not seen a slave of Allah who possessed a greater fear of Allah

than Umar. If the night came and the people still had needs he would

continue throughout that night. One night he had dealt with the

peoples affairs by the evening and so he requested a lantern that he had

used from his own personal money. He then performed two Rakah

and then slumped placing his hand under his chin whilst tears ran

down his cheeks. He remained in this state until the dawn of Fajr and

then began the day fasting. So I asked him: Was there some matter that

troubled you this night?' And he said, 'Yes, I saw how I was occupied

while governing the affairs of the community, all its black sheep and its

white sheep, and I remembered the stranger, beggar and straying, and

the poor and the needy, and the prisoners in captivity, and all like them

in the far places of the earth, and I realised that Allah, the Most High

would ask me about all of them, and Muhammad would testify about

them, and I feared that I should find no excuse when I was with Allah,

and no defence with Muhammad. And by Allah even when 'Umar was

with me in bed, where a man usually find some pleasure with his wife,

if he remembered some affair of God's (people), he would be as

unsettled as a bird that had fallen into water. Then his weeping would

57

rise until I would have to throw off the blankets from over us. By Allah

he would say: How I wish that there was between me and this office

the distance of the East from the West!'.

The fear of Allah Aza Wa Jalla would drive the Shabaab of the Dawah

to expend all of his efforts to propagate the thoughts, win over

supporters, to speak the word of Haqq and to not fear in the way of

Allah and His call, the blame of the blamer (Lawmatu Laaim). He will

not be two faced, he will not flatter and he will closely guard to make

sure that the sovereignty is always for the ideology. So his concern is

not earning the pleasure of the people and gaining their acceptance

because he is a trustworthy guardian of Islaam and he applies the

rulings of Islaam upon the realities as they occur with truthfulness and

as a trust.

The Messenger of Allah (saw) said:

: :

. :

None of you degrades himself more than the one who sees a

matter related to Allah which requires speech but does not do it.

He will then be asked when he meets Allah Azza Wa Jalla (on

the Day of Judgement): What prevented you from speaking on

that day? He will say: Yaa Rabb, the fear of the people. He (swt)

will respond: I had more right to be feared (Ash-Shawkaani,

Fath ur-Rabani trustworthy narrators Rijaal Ath-Thiqaat).

58

Jafar Al-Mansoor forbade Al-Imaam Maalik Bin Anas (rh) to mention

the statement taken from Ibn Abbaas (ra):

There is no divorce for the one who has been coerced

However Al-Imaam Maalik refused and spoke about it openly and as a

result was lashed and beaten.

(Translators note: Advisors to Jafar Mansoor said that Imaam Maalik

was using this statement to infer that the Baiah to Mansoor was not

valid as it had not been taken upon the acceptance of the people and

was forced upon them).

One of the students of Al-Izzu-d-Deen Bin Abdus Salaam (rh) asked

him if he had been afraid when he accounted the ruler and he replied:

By Allah, my son, I have placed the awe of Allah TaAalaa inside of me

so that the Sultaan (Imaam) standing before me has become like a

kitten.

An Arab Bedouin entered the quarters of Sulaymaan Bin Abdul Maailk

and said: O Ameer ul Mumineen, I am going to speak to you in a

certain way so endure it, even if you dislike it, as behind it there is

something that you will love if you accept it. He said: Speak. So he

said:

O Ameer of the believers, you have been surrounded by men who

have purchased the Dunyaa at the expense of the hereafter and have

bought your pleasure at the expense of the anger of their Rabb, they

feared you more than Allah, they have demolished the hereafter and

built the Dunyaa and they are at war with the Aakhirah and at peace

with the Dunyaa. So do not entrust them with that which Allah has

entrusted upon you because they will not leave a trust except in loss

59

and will not spare the Ummah from sinking down. This is because you

are responsible for the crimes that they commit whilst they are not

responsible for your crimes. So do not make good their Dunyaa by

ruining your Aakhirah because the most unjust of people is the one

who has sold his Aakhirah for the Dunyaa of someone else.

The Sulaymaan said: As for you, then you have let your tongue free

and it is sharper than your sword.He replied: Yes Ameer ul

Mumineen, but is for you and not against you. Sulaymaan then asked:

Do you have anything that you want for yourself in this matter? He

replied: Other than the general benefit for all I have nothing specific

that I want for myself. He then stood and left.

Sulaymaan then said: To Allah belongs all glory for the likes of this

man. How honourable is his origin and how complete is his heart, how

sharp is his tongue and how pure is his intention and how excellent is

his spirit!!

Ishaq Bin Hanbal, the uncle of Ahmad Bin Hanbal (rh), said: I visited

Abu Abdullah when he was imprisoned and I said to him: O Abu

Abdullah, your friends (i.e. other scholars) have responded (i.e. to the

demands of the ruler) whilst you remain imprisoned and in hardship.

So Abu Abdullah replied: If the god fearing knowledgeable one

responds and the one who is ignorant remains ignorant, then how will

the Haqq (truth) ever be made clear?!

He (Ishaq) said: So I left the issue. Then he (Ahmad Bin Hanbal) said:

What is your position in respect to the Hadeeth of Khabaab: Verily

there were those who came before you where one of them would be

sworn with a saw and this would take him away from remaining firm

upon his Deen. Ishaq said: So we gave up trying to change his mind.

Then Ahmad said: I do not mind being imprisoned as it is just my

individual home and I do not fear being killed by the sword. I am only

afraid of being lashed as I fear that I will not remain steadfast. Then

60

some of the guards heard this and responded by saying: Dont worry

O Abu Abdullah, it is no more than two lashes and then you will not

know where the rest have struck. After he heard this he became more

discreet.

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9) Loving for Allah:

The Messenger of Allah (saw) said:

The strongest bond of Imaan is the love for Allah's sake and the

hatred for Allah's sake

(Many have classified as Daeef but a Marfou chain from Ibn

Masood has been classified as Hasan by Al-Albaani).

He (saw) also said:

There are not two people who love each other for Allahs sake

except that the one who has the greater love for the other is the

best of them (Saheeh Ibn Hibbaan).

They are from amongst the seven whom Allah (swt) will place under

his shade on the day in which there will be no shade except for His.

The presence of this sincere love and pure affection is a natural matter

between the Shabaab of the Islamic Dawah and it is a guide upon

which the interaction takes place and an evidence for the purity of the

carrying of the Dawah. Those who are like this, are then from amongst

the Awliyaa of Allah in truth.

The Messenger of Allah (saw) said:

62

There are people from the servants of Allah who are neither

prophets nor martyrs; the prophets and martyrs will envy them on

the Day of Resurrection for their rank from Allah, the Most High

(Al-Haithami, Abu Daawood).

O Messenger of Allah, inform us of who these people are?

He (saw) said:

,

,

They are people who love one another for the spirit of Allah (i.e.

the Qur'an), without having any mutual kinship and giving

property to one. I swear by Allah, their faces will glow and they

will be (sitting) in (pulpits of) light. They will have no fear (on

the Day) when the people will have fear, and they will not grieve

when the people will grieve.

(Abu Daawood)

He (saw) then recited the Aayah:

63

Behold! Verily for the friends of Allah there is no fear, nor shall they grieve

(Younus 62).

Allah (swt) mentions to us the nature of the relationships that existed

between the Muhaajiroon and the Ansaar in a portion of the Quraan

that was recited over a number of days:

He (swt) said:

And [also for] those who were settled in the land (Al-Madinah) and [adopted] the

faith before them. They love those who emigrated to them and find not any want in

their breasts of what the emigrants were given but give [them] preference over

themselves, even though they are in a deprived state. And whoever is protected from

the stinginess of his soul then he is from those who will be the successful (Al-Hashr

9).

Then when Allah (swt) finished this statement, He follows it by

mentioning that which those who come after them (the Muhaajiroon

and Ansaar) and follow them in Ihsaan (perfection and excellence) until

the Day of Judgement should say:

64

And those who came after them who say: Our Lord, forgive us and our brothers

who preceded us in faith and put not in our hearts [any] resentment toward those

who have believed. Our Lord, indeed You are Kind and Merciful (Al-Hashr 10).

For this reason it is necessary to strengthen the connections between

the Shabaab of the Dawah and for frequent visits to be made amongst

them and for them to be concerned for each other, for each of them to

love for his brother better than what he loves for himself and for them

to be there for one another at the time of need and hardship.

It has been narrated that Abu Hurairah (ra) was in Itikaaf in the Masjid

of Rasoolullah when he saw a man sitting on the side of the Masjid

who looked sad. So he approached the man and asked him about the

reason for his sadness. When he was informed about the mans

problem he said: Come with me and I will deal with your need. The

man then said: You will leave your Itikaaf in the Masjid of the

Messenger of Allah for my sake? Abu Hurairah then wept and said: I

heard from the one who rests in this grave (saw) and who did not leave

us long ago that he said:

For one of you to go out (of his way) to fulfil his brothers need

until he has accomplished that, then this is better than his

performance of Itikaaf for ten years.

(Note: A similar narration has also been reported stating that Ibn

Abbaas (ra) approached the man and one report states better than two

months).

And it is a duty of the Muslim to leave all Gheebah (backbiting) in

respect to his brother by mentioning him in a bad manner when he is

absent. Instead the correct manner is to be focused upon disclosing the

faults of the disbelievers and hypocrites whilst exposing their position

towards Islaam and the Muslims.

65

Sufyaan Bin Hussein Al-Waasitiy said: I spoke badly about another

man in front of the Qaadi (Judge) of Basrah Iyaas Bin Muaawiyah Al-

Muzniy (He was a Taabiiy and would present intelligent examples to

explain his points). He looked straight at my face and said: Did you

fight against the Romans? So I replied: No. He then asked: What about

Sind, Hind and the Turks? I replied no. He then said: So the Romans,

Sind, Hind and the Turks are all safe from your harm whilst your

Muslim brother is not safe from you! Sufyaan then said: I did not

return to this action again after that.

The Muslim must also abandon thinking negatively or badly of his

brothers or cast doubt and suspicion over them. Rather he should

interpret their actions po