Light Up Your Life With Islam

Archive for November, 2011

Secrets Of Salah – 23

Salam,
Bismillah.

Page 26..

We have been told to read “Ameen” at the end of this dua with hope in its acceptance and seeking its fulfillment and realization. This is one reason why the Jews feel such envy when they hear the Muslims reading it aloud.

Then we raise both hands for the ruku to exalt Allah’s command, and beautify salaat as a special act of worship for the hands like the worship of the other limbs, and following the sunnah of the prophet (sallahu alayhi wa salaam). So it is the adornment of salaat, and its beauty and reverence for its rites.

Shariah has ordained takbeer as we move from one stage of salaat to another, like Talbiyah in the different stages of Hajj. It is the symbol of salaat just as Talbiyah is the symbol of Hajj, so that the slave may know that the secret of salaat is the Reverence of Allah and Glorifying Him by worshipping Him alone.

Then shariah decrees that the slave should bow down before the majesty of his Lord, in utmost abasement and humility before His Might and Glory. The mode of praise that the slave manifests for his Lord in this stage, is that his spine curves, his head bows before Allah, and his back bends as he reverently glorifies Allah with conviction and awe. Thus, ruku is a combination of humility of the heart, body, and speech, and this particular stage signifies utter abasement, reverence and remembrance. It emphasizes the difference between the true reverence owing to Allah and the reverence people show one another. For humility is the hallmark of the true slave, and Majesty is the true quality of Allah.

To be continued…

Wassalam.

 

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Secrets Of Salah – 22

Salam,
Bismillah.

Page 25..

Then He explains that the way of the people of guidance is drastically different from the people who have incurred Allah’s anger and the people of error, namely the Jews, Christians and others like them. Thus creation is divided into three categories regarding the guidance:

-Those who are blessed by gaining guidance and remaining steadfast upon it.

-Those who are misguided are those who were not given this guidance, or tawfeeq(ability to obey).

-Those who incurred Allah’s anger are those who recognized the guidance but were not given the tawfeeq for obedience.

As for the misguided one, he is confused, (debarred from guidance) and is unlikely to find the way. The one who incurred Allah’s anger is the one who has willfully turned away, despite recognition and knowledge. Thus, the first category is the one who steadfastly upholds guidance, and adheres to the truth in knowledge, deeds and creed. The misguided is the exact opposite, having neither true knowledge nor obedience. The one who has incurred Allah’s anger is the evil one who possesses true knowledge but does not obey. And Allah alone gives the tawfeeq to obey.

To be continued…

Wassalam.

 

Secrets Of Salah – 21

Salam,
Bismillah.

Page 24..

The slave should contemplate his absolute need and poverty when he utters the words: Guide us to the straight path, the path of those whom you have blessed, not the path of those who have incurred Your anger, nor the misguided (1:5-7).

The discourse of these particular verses has five aspects: recognizing the truth, his intending the truth, actually obeying the truth, remaining steadfast upon it, inviting others to it, and enduring the persecution of those whom he is inviting. So, the completion of these five stages completes the guidance of the slave, and whatever is lacking in these aspects represent his deficiencies in guidance.

For the slave is in desperate need of this guidance in its outer and inner form, in all stages of his life. This dua comprehends all deeds he performed either with the wrong intention, or the wrong method, or those deeds he neglected to perform although they were obligatory, or deeds in which his performance was erratic, and he needed to acquire constancy. This question of guidance refers to his mightiest plea and his most desperate need. This is why Allah has enjoined upon His slaves the asking of this every day and every night, in his most exalted state, namely the five prayers, repeatedly. For this is his most pressing need and his most urgent priority.

To be continued…

Wassalam.

 

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New Year Resolution!

Bismillah.

Secrets Of Salah – 20

Salam,
Bismillah.

Page 23..

So when he says,

You alone do we worship and You alone do we ask for help (1:4)

He awaits Allah’s reply,

“This is between Me and My slave, and My slave shall have what he asks for.”

And just contemplate these two phrases and their rights. The first part is for Allah, and the second part is for the slave. For the phrase, You alone do we worship, conveys a sense of Touheed, distinct from the implications of the phrase You alone do we ask for help. There is deep significance in both phrases being in the exact middle of the surah, between the opening phrases of praise and the concluding dua. The phrase, You alone do we worship, precedes the phrase, You alone do we ask for help, because ibadah belongs to Allah and it is for the slave to seek help from Allah. Allah is the One who is worshipped and Who helps His slave to worship Him.

So, “You alone do we worship”, means that it is You, I seek by means of my worship. Ibadaah consists of sincere good deeds and beneficial knowledge which brings one closer to Allah by enriching one in his understanding, love, truth and sincerity. Ibadah is the right of Allah upon His creation, and seeking help implies the slave is seeking Allah’s help in all matters. Thus, every act of worship that is not performed for Allah’s sake, and without Allah’s help is false and worthless. Every time help is sought from other than Allah, the slave subjects himself to utter humiliation. Just consider how beneficial this knowledge is, and just consider how the entire Quran from its beginning till the end, revolves around these two phrases.

To be continued…

Wassalam.

 

Secrets Of Salah – 19

Salam,
Bismillah.

Page 22..

The lesson inherent in the words, Master of The Day of Judgment (1:3), is that the slave must acquire humility, and he must be just towards all, and always uphold justice, and always restrain himself from oppression and disobedience. He should reflect upon his preparations for the Last Day, and how sovereignty and power on that day will belong solely to Allah; this will be a Day when He will requite creation for their good and evil deeds, and this invokes praise for Allah.

The Quran says, It will be decided between them with justice and it will be said ‘All praise is for Allah, Lord of the worlds (39:75)

It is narrated that all of creation will praise Him that Day, the people of Paradise and the people of Hell for His justice and bounty. Hence, the words, All praise is for Allah, Lord of the worlds (1:1), describe the slave’s praise for Allah, whereupon He responds, ‘My salve has praised Me.’

So when the slave describes his Lord’s unique Kingship on that Day, for He is the Lord of the world and the Hereafter, the term is expressive of the Divine manifestation of Justice, Might, Majesty which will be apparent on that Day, as well as the truth of His Prophets. This praise is called Tamjeed (extolling).

Allah has said,

“My slave has extolled Me”

The meaning of the word Tamjeed conveys a meaning of praise evoked by contemplation of the Divine Majesty, Justice and Benevolence.

To be continued…

Wassalam.

 

Secrets Of Salah – 18

Salam,
Bismillah.

Page 21..

The Most Gracious, The repeatedly Merciful (1:2), and the devotion of these words comprises a testimony to the Rububiyyah of Allah alone; just as He is the Solicitous Lord of the Cosmos, The creator, The Provider, and The One who regulates their affairs, The One who brought all creation into existence, and The One who enriches them. So He alone is their God, their Deity, their Sanctuary, and their Refuge in times of distress and vicissitudes, and they have no Lord save He, and no God save He.

These words also have a special connotation of devotion and slave hood. It is the slave’s testimony regarding his Lord’s mercy, and His mercy enfolds all of creation, and every creature in existence has his particular share of the Divine Mercy. A special manifestation of Allah’s mercy is in the slave actually standing before his Lord. It says in some narrations that Gibriel (AS) says every night, “Arise, so and so, and sleep so and so.” So, by His mercy upon the slave, Allah made him stand at His service; whispering to Him, invoking His mercy and love, asking Him for His guidance and mercy, and beseeching Allah for all worldly and spiritual blessings. This is a manifestation of Allah’s mercy upon His slave. His mercy encompasses all things, just as His praise and Knowledge encompass all things.

O our Lord you encompass all things in mercy and knowledge (40:7).

The lesson inherent in the words, Master of The Day of Judgment (1:3), is that the slave must acquire humility, and he must be just towards all, and always uphold justice, and always restrain himself from oppression and disobedience. He should reflect upon his preparations for the Last Day, and how sovereignty and power on that day will belong solely to Allah; this will be a Day when He will requite creation for their good and evil deeds, and this invokes praise for Allah.

To be continued…

Wassalam.

 

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