Light Up Your Life With Islam

Posts tagged ‘Allah’

Of Memories and Affections


Five days into Eid and I still remember the two pretty white sheep that my brother and his wife sacrificed this time. 

They had come to our home almost a year ago. Cuddly little things they were when they first arrived. My nephews and I used to play with them in the garden. In a matter of few months, they had become fully grown sheep. I recall when their wool was shorn and we used to marvel and laugh at how different they looked. Throughout the year, it was actually only a few times that I had spent time with them. And yet, I miss them even when Eid has passed. 

Usually, our mind doesn’t wander back to our sacrificial animals so frequently but just those few moments of association had built a bond not to be broken easily. Because humans are made to love and have affection, this is how they’re created. 

Imagine if this creation of love and affection is told to sacrifice, not sheep, but his own son. How would he ever relent to that? The bond of humans with their pets is strong. The bond of humans with other fellow humans is stronger. The bond of humans with other people who they know is stronger still. The bond of humans with their relatives is even stronger. And the bond of man with his kids is incomparable to any other bond in this world. This makes the bidding of sacrificing one’s own son seem odd and out of place. And yet, there was this man who not only accepted and obeyed but also did the deed with all his heart in it. 

Did he not love his son enough? Yes, he did. Maybe even more than usual. Because his child was not your usual everyday son but one who was obedient and of the best character. Who could help not adoring such a kid, let alone his father? 

How could he do this then? Surely, it was because the One who had commanded to do this act was more beloved to this man than any other human on this earth. Most beloved, because that’s how great is the One who told him to sacrifice his own son. So great that he did not have to question. This man knew His Wisdom, His Love, His Mercy, His Greatness surpasses all others. Because He is the Creator of that man and of all mankind. 

I wonder if we also know and believe in the Greatness of our Creator, what would we be willing to sacrifice? Would we sacrifice our time, energies, efforts, resources, desires, negative thoughts and lifestyles for Him? But perhaps, we do not know Him truly…  


A Defining Moment


Islam is definitely the perfect and most reasonable way of life. It encourages everyone to lead a life that is pure, natural and well-balanced; be it in our food, our houses, our attire, our dealings with others, basically, everything that an individual is concerned with in his life. The man who was sent to teach this beautiful religion to all mankind was as much balanced and admirable himself. He taught by example to those around him how to lead a simple, happy and productive life.

Sahih Bukhari, 3394:

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “On the night of my Ascension to Heaven, I saw (the prophet) Moses who was a thin person with lank hair, looking like one of the men of the tribe of Shanua; and I saw Jesus who was of average height with red face as if he had just come out of a bathroom. And I resemble prophet Abraham more than any of his offspring does. Then I was given two cups, one containing milk and the other wine. Gabriel said, ‘Drink whichever you like.’ I took the milk and drank it. Gabriel said, ‘You have accepted what is natural, (True Religion i.e. Islam) and if you had taken the wine, your followers would have gone astray.‘ “

It was a defining moment for the whole Muslim community. A moment when the whole course of our existence, of our lives was being decided. Doubtlessly, he was the prophet and he wouldn’t have taken the wrong cup but think about this, it was a test for him. And his wisdom saved us all. If wine had become permissible, imagine what would have been the consequences? Such is a leader! He thinks far ahead and plans for generations to come.


In case you’re wondering does it really matter, you should know that “nutritional psychiatry” is an emerging popular concept today. Your food affects your physical, mental and emotional health. You can browse some of the studies on the subject and be amazed what science has to say about it today. Take fast food, for example. The youth today lives on fast food. It usually comes from artificially produced plants or animals.

Bring a fat juicy burger to your mind, the one you see commonly in ads and consider the habits that it would generate in its devourer. It’s quick food, today you can see the restlessness in the people around you. We want quick results. A relationship almost broke, well just throw it away and get a new one. We have a deluge of information in this age, everything is stored on the internet yet we can’t stay on it long enough to learn and implement anything, we’d rather watch videos of a few seconds, keep sharing images with short texts and only go through the headings of an article. Also, the meat used in fast food comes from animals and birds that do not move around and do not eat fresh food, rather they are born, made fat and stay pretty much in the same spot till they’re slaughtered. Eating this food has made us lazy and obese. We’d rather talk, argue and debate than do something. As for the diseases that come with obesity, you all know about them.


The list of habits that we’ve adopted by eating fast food is never ending. Plus the other kinds of food that we eat today and their consequences are uncountable as well. The long and short of it is that what kind of generations would we raise when we prefer soft drinks to milk and pure water? The future looks bleak from this end. We need to change this by a mass campaign to change the direction of the whole society. Our media is full of trashy food made to look appetizing, we need to come up with better marketing for the real pure and healthy food. We need to rewire the perspectives and cognition. Not just because science tells us this today, but because this is what Allah conveyed to us many centuries ago in His Book, because He is our Creator, He knows! All we need to do is to trust Him and accept what He tells us and we can live happily.

يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. [2:168]

Don’t just eat halal (lawful) but also what is tayyab (good, pure and healthy). And don’t follow in the footsteps of Satan because step by step he will take you away from the good food and eventually towards destruction.

P.S. Together we can make a difference bit by bit inshaAllah, the first step being eating lawful and good ourselves and being a role model. :)


Beyond Compare!


One thousand years ago, no one could imagine that there could ever be created a device by humans that could perform calculations, organize data, make long distance communication a possibility and even point out mistakes of humans themselves. And yet, today every other person owns a laptop and hardly anyone can imagine their life without a smartphone.

However, despite all the development in technology and despite the advanced efficiency of the brain of computers, no one can claim that they come at par with the human brain.


Nor does anyone ever believe the camera lens to be equal to human eye. Although the camera lens captures the most intricate details of the scene, enhances colours and tones and even adjusts the lighting of the environment, it still cannot do what the human eye can.

If you take an aerial view, you’ll come to realize that humans, computer and the camera, all are created after all. Humans are created by God and computer and the camera are created by humans. If we say God is the Creator and all else is creation then in short, they all (humans, computers, cameras) are creation of God. But even then there is no comparison of one creation (humans) with the other creation (computers & cameras).


How strange is it then that a comparison is made between the Creator and creation? Not only is it strange but absurd and illogical as well. How can purely human traits be in God and how can God not do what humans can’t? It doesn’t even make sense. Which is why the Creator does not approve of any such false statements.

And this is what the Creator, Allah says Himself as we find in Sahih Bukhari, 3193:

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “Allah the Most Superior said, “The son of Adam slights Me, and he should not slight Me, and he disbelieves in Me, and he ought not to do so. As for his slighting Me, it is that he says that I have a son; and his disbelief in Me is his statement that I shall not recreate him as I have created (him) before.”

May Allah make us see the truth and follow the truth only. Ameen.

The Man – Muhammad (ﷺ)


So a team from some non-Muslim country made a blasphemous film on Prophet Muhammad (ﷺ) and here we are in Pakistan, burning tires, shouting and screaming on the top of our voices, protesting, calling bad names to those non-Muslims, boycotting all kinds of cyber media, crying great big tears for the love of the Prophet (ﷺ), shutting down our cellular networks, having a whole national holiday with loss of crores to our nation etc.

Okay! So it’s good, in fact it’s a must, to feel bad about this business. Yes, because we are supposed to love Prophet Muhammad (ﷺ) even more than our own selves. So feel hurt.

But feeling hurt and burning stuff of our own fellow Muslims? Let our own nation suffer loss? Leave our own work and spend time in protests which have no evidence in Islam?

It’s like saying, (quoting someone): “I’m so angry at you, I’m going to tear my own shirt”. Isn’t this ridiculous? Or how much more thick can you get?

When you love a person, how do you show that love?

You try your best to know everything about him, the way he talks, walks, eats, sleeps, deals with others, thinks, spends his life, who his friends are (you even start loving them), what his point of views are, what are his likes and dislikes. And then what? You try to copy him, don’t you? Have you seen those young teens crazy over their superstars? They make their hairstyles like them, dress like them, even try to copy their expressions. Don’t they?

And, above all, when you love someone; you try to please them. You do the things that he loves. You stay away from things that he does not like. Isn’t that true? If you disagree, comment below.

That’s what numerous love stories tell us about lovers’ behavior. Or trying grabbing a psychology book.

Anyway, what are WE doing to prove our love for Prophet Muhammad (ﷺ)?


He said whoever abandons the prayer has disbelieved. Do you pray regularly 5 times a day?

He used to stand for night prayers and cry in front of Allah. Did you EVER?

Prayer was the coolness of his eyes. Is it yours?

When the adhaan was called, he used to leave everything and rush towards the masjid. Do you?

He did istighfaar (asked for forgiveness) more than hundred times a day. Do you?

He loved the miswak, so much so that it was one of his last acts before his death. Do you use it often?

He treated every man in such a manner that he would think that the Prophet loves him the most. Do you treat people like that?

He said the distinctive quality of Islam is modesty. Do you have that in you?

He (ﷺ) was neither one who spoke indecently nor one who cursed and nor one who abused. Are you devoid of these 3 qualities too?

He said, say salam to those you know and those you don’t. Do you say it to both?

He said, everyone of you should see whom you are befriending. Do you check who you’re befriending?

Do you know what food he loved? Do you know what were his sleeping habits? Do you follow them too?

Do you recite the morning and evening duas regularly?

Do you know all the Friday sunnahs? Do you know how important Friday is? Or do you spend it like any other day?

Do you talk the way he talked? *Check here how he talked*

Do you walk the way he walked? *Check here how he walked*

Do you lower your gaze and keep a check on yourself in the presence of non-mehrams?

Do you praise your wives?

Do you love your daughters?

Are you kind and affectionate to the poor? (To everyone, for that matter).

Do you know the things that made his face go red with anger?

Do you know the things that made his face shine with happiness?

Do you never taunt, backbite, slander, make fun of others? Do you NOT?

Do you worry about the mission he left behind? Do you even know what it is? Do you know he assigned a job expressly to you before he died? Did you ever work on that mission? *Share what it is, in the comment section below*

All these above questions do not cover even half of his life. If you do not know the answers of these questions then,

O you who claim to love him (ﷺ), drown in shame! Let alone protesting and and all that useless stuff. Your false avowal makes one sick.

You still have time, wake up even NOW! Change your ways and prove your love for him. Don’t go back to your old ways. Can’t you do this much for him? Let’s show’em that we all are true followers of that wonderful man!

Give it your best and keep giving it. And then, be at peace. For the religion of our beloved (ﷺ) can never be brought down. Because Allah lives, and will never die!

Here’s a beautiful poem written by a reverted Muslimah Camila Badar,

If Prophet Muhammad visited you
Just for a day or two,
If he came unexpectedly,
I wonder what you’d do.
Oh, I know you’d give your nicest room,
To such an honored guest,
And all the food you’d serve to him,
Would be the very best,
And you would keep assuring him,
You’re glad to have him there,
That serving him in your own home,
Is joy beyond compare.

BUT …when you saw him coming,
Would you meet him at the door,
With arms outstretched in welcome,
To your heavenly visitor?
Or..would you have to change your clothes
Before you let him in?
Or hide some magazines and put,
The Quran where they had been?
Would you still watch dirty movies,
On your T.V. set?
Or would you switch it off,
Before he gets upset?
Would you turn off the radio,
And hope he hadn’t heard?
And wish you hadn’t uttered the last loud hasty word?

Would you hide your worldly music,
And instead take Hadith books out?
Could you let him walk right in,
Or would you rush about?
And, I wonder…if the Prophet spent,
A day or two with you,
Would you go right on doing the things,
You always do?
Would you go right on saying the things
You always say?
Would life for you continue,
As it does from day to day?

Would your family conversation,
Keep up its usual pace,
And Would you find it hard each meal,
To say a table grace?
Would you keep up each and every prayer?
Without putting on a frown?
And would you always jump up early,
For prayer at dawn?
Would you sing the songs you always sing,
And read the books you read?
And let him know the things on which,
Your mind and spirit feed?
Would you take Prophet with you,
Everywhere you plan to go?
Or, would you maybe change your plans,
Just for a day or so?
Would you be glad to have him meet,
Your very closest friends?
Or, would you hope they stay away,
Until his visit ends?
Would you be glad to have him stay,
Forever on and on?
Or would you sigh with great relief,
When he at last was gone?
It might be interesting to know,
The things that you would do.
If Prophet Muhammad, in person, came,
to spend some time with you.

And here’s his love: LOVE, at its best

Hajrah. :)

P.S. One of my favorite series: Pen Portrait of Prophet Muhammad (ﷺ) 

The film is offensive because it misrepresents Islam. Senseless violence and murder is offensive for the same reason. ~ Nouman Ali Khan

We plan and Allah plans!

Assalam u ‘alaikum,

Read the title? How many times have you heard this before? It’s almost like a cliché. And so we don’t really give it much thought. But since some days I’ve actually hit upon the REAL meaning of this.

And for the first time I’ve understood, in the true sense, the quote, “I recognized Allah through the breaking of my plans”.
It is said that this is a quote of Ali r.a but I don’t have any reference for that. (If you do, please share it). In Urdu it is, “mai ne Allah ko apne iradon k tootnay se pehchana hai”. 

I came to observe (it’s a personal observation and you can disagree) that when a huge obstacle comes and we’re not able to fulfill our plans because of it, we just give up (unconsciously thinking this is such a big problem and I couldn’t have done much about it). So, we don’t give it any thought deeper than that.

But if you planned for something and a very small obstacle came in the way, you could think ‘man, this is not a big deal, I can handle it’ but then you’re not able to handle it. And you think this was such a small thing but I did NOT have the power to overcome it. This means there is some power, some force much stronger than mine and that power stopped me from doing this. And I had planned so much for it and planned the avoidance of all the loopholes and still I could not make it. There has to be a strong force which steers us in any direction like a toy and we’re left just helpless.

But here comes the awesome part! We plan (one thing for ourselves very carefully) and Allah plans (the other thing, something totally opposite of what we were planning) and INDEED! ALLAH IS THE BEST PLANNER.

We think that what we want for ourselves is the best thing. And it might look like it just is the best thing; even religiously and spiritually. But maybe  it’s not best for us at that time. There could be a thousand and one reasons why it is not good for us and we might not even be able to think of those reasons, even remotely. But He, who loves us more than 70 mothers, knows what we need the most. We don’t even know it ourselves but He does and He gives us that. Isn’t that love at its highest?

It says in Al-Baqarah, verse 216: “But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.”

So what we need to do is, trust Him. We need to be satisfied with whatever He gives us, whatever situation He puts us in, whatever He plans for us. And that is one of the highest degrees of being closer to your Lord.

Remember, He is the best planner, indeed!

Hajrah. :)

Weeping from the Fear of Allah

Weeping From The Fear Of Allah

In the Name of Allâh, the Most Beneficent, the Most Merciful

Husayn al-‘Awâyishah

Allâh the Most High, says:

“Allâh has sent down the best statement, a Book its part resembling each other in goodness and truth oft repeated. The skins of those who fear their lord shiver from it. Then their skins and hearts soften to the remembrance of Allâh” (39:23)
“Those who were given knowledge before it (ie the Jews and Christians) when it is recited to them, fall down on their faces in humble prostration. And they say glory be to our Lord! Truly the promise of our Lord must be fulfilled. And they fall down on their faces weeping and it adds to their humility” (17:107-109)

It has been related on the authority of Abû Hurayrah (ra) who said: “I heard the Messenger of Allâh (saw) say:

“Seven will be granted the shade of Allâh on a day when there will be no shade but His. A just ruler, a youth who has been brought up worshipping Allâh, a man whose heart is attached to the mosque, two people who love each other for the sake of Allâh and meet and part upon that, a man who is allurred by a woman of high standing and beauty and he says, “I fear Allâh”, one who gives charity in secret so that his left hand does not know what his right hand has given, and a man whose eyes fill up with tears when he remembers Allâh in private” (Bukhârî, Muslim and others)
“The fire will not touch a man who weeps out of the fear of Allâh until the milk returns to the breasts. Also the dust produced in jihâd and the smoke of hell will never co-exist”. (on the authority of Abû Hurayrah (ra), reported at-Tirmidhî (hasan sahîh), an-Nasâ’i and al Hâkim (sahîh))

The Prophet (saw) said:

“Toobah (a tree in Paradise whose course runs the distance of a 100yrs. The clothing of the people of Paradise is extracted from within it. Reported Ahmad and others) is for anyone who controls his tongue, whose house is sufficient for him (ie he is content with it) and who weeps over his errors” (on the authority of Uthman (ra), reported at-Tabrâni in al-Awsat as-Saghir, hasan)

On the authority of ‘Uqbah ibn ‘Amir (ra) who asked

“I said, O Messenger of Allâh! What is salvation?” He replied: “To have control over your tongue, to be content with your house and to weep over your errors”. (Reported by Ibn al Mubarâk in az-Zuhd, Ahmad, at-Tirmidhî, and others, sahîh)

Beware of the Hardness of the Heart!

Beware of the Hardness of the Heart, for it can lead you to the Fire. So protect your heart from becoming hard and all that which may case it to harden, and beware of turning away from the admonition of Allâh, the Most High.

“Has not the time come for the hearts of those who believe to be affected by Allâh’s Reminder (this Qur’ân) and that which has been revealed of the truth, lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened? And many of them were rebellious, disobedient (fâsiqoon)” (57:16)

It has been mentioned in explanation of this verse, which has been reported by Abû Hazim, that Amir ibn Abdullah ibn az-Zubayr related to him that his father informed him that only four years had passed between the time of their acceptance of Islâm and the revelation of this verse, through which Allâh was reproaching them )sahîh in Sunan Ibn Mâjah). Ibn ‘Abbâs said in explanation of this verse, “They became inclined to this world and turned away from the admonition of Allâh” (al Baghawi mentions in his tafsîr)

Weeping [1] is a Mercy which Allâh puts in the Hearts of His Servants

On the authority of Usâmah ibn Zayd (ra) who said:

“We were with the Prophet (saw) when one of his daughters send a messenger calling for him, informing him that her small child or her son was dying. So the Prophet (saw) told the messenger: “Return to her and inform her that whatever Allâh takes and gives belongs to Him and that everything has an appointed term, so let her be patient and anticipate Allâh’s reward in the hereafter”. Later the messenger returned to the Prophet (saw) and said, “Verily she has sworn by Allâh that you come to her”. So the Prophet (saw) got up and so too did Sa’ad ibn ‘Ubâdah and Mu’âdh ibn Jabal, and I too went with them. The small boy was lifted up to the Prophet (saw) and let out a groaning noise[2], as if he was breathing his last breath. Thereby the Prophet’s eyes (saw) overflowed with tears. Upon this Sa’d asked: “What is this, O Messenger of Allâh?” He (saw) replied: “This is a mercy which Allâh puts in the hearts of His servants. And verily Allâh shows mercy to those of His servants who are merciful” (al Bukhârî, Muslim)

The Weeping of the Prophet Muhammad (saw)

Ibn al Qayyim said in Zâd al Ma’âd:

“As for the weeping of the Prophet (saw) it was in the same degree as his laughter. He wouldn’t sob loudly and raise his voice, just like his laughter wasn’t loud. However his eyes would fill up with tears, until they flowed out, and you would hear the sound like that of a whistling kettle coming from his chest. He would weep out of mercy for the dead, out of fear and compassion for his ummah, out of deep fear of Allâh, upon listening to the Qur’ân. And it was a weeping of longing, love and exaltation, accompanied by fear and khashyah”.

On the authority of ‘Abdullah ibn Mas’ood (ra) who said:

“The Messenger of Allâh (saw) told me: “Recite to me!” So I recited Surah an-Nisa’ until I reached: “How will it be then, when We bring from each nation a witness, and bring you (O Prophet Muhammad) as a witness against these people?” (4:41) Then I looked towards him and behold! I saw that his eyes were overflowing with tears” (al Bukhârî, Muslim and others)[ 3]

On the authority of ‘Ali (ra) who said,

“We did not have a horseman with us on the day of Badr except al-Miqdad. Everyone amongst us was sleeping except for the Messenger of Allâh (saw) who was under a tree, praying and weeping until the morning.” (Ibn Khuzayman in his Sahîh.)

On the authority of ‘Abdullah ibn ‘Amr (ra) who said:

“One day during the lifetime of the Messenger of Allâh (saw) the sun eclipsed, so he stood and prayed, until it seemed as though he wouldn’t go into rukoo, then he went into rukoo (for such a long time) that it seemed as if he wouldnt raise his head, then he raised his head. He remained (in that position) and it seemed as if he wouldn’t go into sujood, then he made sajdah, and (he remained in that position) until it seemed as if he wouldn’t raise his head, then he raised his head and it seemed as if he wouldn’t go into sujood again, then he made sajdah, until it seemed as if he wouldn’t raise his head again. Then he began to breathe heavily and weep, saying, “Lord, didn’t You promise me that You wouldn’t punish them while I am amongst them? Lord didnt You promise me that You wouldn’t punish them whilst they seek forgiveness from you, and we seek forgiveness from you?”. When he had finished praying two rak’ah, the sun eclipse had cleared and he (saw) got up and praised and glorified Allâh and then he said: “The sun and the moon are two signs from among the signs opf Allâh, they do not eclipse because of the death or life of anyone. So if you see them eclipse, then hasten to the remembrance of Allâh” (an-Nasâ’î, Abû Dawûd)

On the authority of al-Barâ ibn ‘آzib (ra) who said

“While we were with the Messenger of Allâh (saw) he suddenly looked towards a group (of people) and said: “For what reason have they gathered here?” It was said, “In order to dig a grave”. So the Messenger of Allâh (saw) became alarmed and startled and he quickly went ahead of the Companions until he reached the grave, then he knelt upon it and I turned my face towards him (saw) in order to see what he was doing. He (saw) cried until the earth became wet with his tears, then he turned to us and said, “O my brothers! Prepare for a day like this”” (al Bukhârî in at-Tarikh, Ibn Mâjah, Ahmad and others, hasan)

On the authority of ‘Abdullah ibn ash-Shikh-kheer (ra) who said:

“I saw the Messenger of Allâh (saw) praying with us, and I heard the sound of his weeping coming out of his chest, which was like the sound of a boiling pot”. (Abû Dawûd, an Nasâ’î, at-Tirmidhî in ash-Shamâ’il, Ibn Hajar in al-Fath, strong chain of narration, declared authentic by Ibn Khuzaymah, Ibn Hibbah and al-Hakim).

(1) Ibn al-Qayyim said: “The types of weeping are: 1. the weeping of mercy and compassion. 2. the weeping of fear and reverence. 3. the weeping of love and longing. 4. the weeping of joy and happinses. 5. the weeping of worry and anguish brought about by pain, and the inability to bear it. 6. the weeping of sadness. 7. the weeping of fatigue and weakness. the weeping of hypocrisy, that is when the eyes fill up with tears, while the heart is hard. 9. the weeping of the false and hired, such as the woman who is paid to wail (tr note: it was an old arab custom in pre-Islâm ic Arabia, to hire people to attend someone’s funeral, in order to cry and wail, and cause much commotion and noise, to make it appear to other people that the deceased was very much liked and missed. The Prophet (saw) later condemned this). 10. the weeping of agreement, that is when a person sees other people crying over something that has happened to them, so he too starts to cry, not knowing why they are crying” (Zâd al Ma’âd)

(2) al qa’qa’: the movement of something, from which a noise is heard. The meaning intended here is agitation and movement. He (ie the narrator) meant each time the child entered upon a particular state it did not take long before he entered upon another which brings him closer to death. Refer to an-Nihâyah.

(3) An explanation of this noble verse has been mentioned in a hadîth related by Abû Sa’îd (ra) who said that the Messenger of Allâh (saw) said: “A prophet will come and with him will be two men, and (another) prophet will come and with him will be three men, and more and less than that. It will be said to him: “Did you convey (the message) to your nation?” he will reply: “Yes” then his nation will be called, and it will be said to them: “Was the message conveyed to you?” and they will reply: “No”. So it will be said (to that prophet) “Who will testify for you?” He will reply, “Muhammad (saw) and his nation”. So the nation of Muhammad(saw) will be called and it wil be said to them: “Were you informed of this?” and they will reply: “Yes”. So it will be asked: “How did you come to know about that?” and they will reply: “Our Prophet (saw) informed us that the messengers (before him) had conveyed the message, and we believe him”. He (Abû Sa’eed) said: “So that is what Allâh (the Most High) means when He says in the Qur’ân: “..and thus We have made you (Muslims, real believers) a just nation that you be witnesses over mankind, and the Messenger (Prophet Muhammad) be a witness over you…” (2:143) (Ibn Mâjah, Ahmad, and al Bukhârî)

The Weeping of the Companions

On the authority of al-‘Irbâd ibn Sâriyah (ra) who said:

“The Messenger of Allâh (saw) gave us a profound admonition which caused our hearts to tremble and our eyes to shed tears.” (Abû Dawûd, at-Tirmidhî, Ibn Mâjah)

On the authority of Anas (ra) who said

“The Messenger of Allâh (saw) gave us a sermon, the like of which we had never heard before. He (saw) said “If you knew what I know you would laugh little and weep much!”. Thereupon the Companions of the Prophet (saw) covered their faces, weeping and sniffing (Bukhârî and Muslim) [1]“.

The Weeping of Abû Bakr (ra)

Abû Bakr’s recitation in prayer could not be heard due to his excessive weeping, as we have been informed by ‘Aisha (ra) who said:

“During his illness the Messenger of Allâh (saw) said: “Order Abû Bakr to lead the prayer”. ‘Aisha said, “I told the Messenger of Allâh (saw) that indeed, if Abû Bakr stands in your place (to lead the people in prayer) the people will not be able to hear him due to his (excessive) weeping. So order ‘Umar to lead the prayer.” The Prophet (saw) said again: “Order Abû Bakr to lead the prayer”. Then ‘Aisha told Hafsah: “Tell the Messenger of Allâh (saw) that if Abû Bakr stands in your place, the people will not be able to hear him due to his weeping, so order ‘Umar to lead the people in prayer”. So Hafsah did this and the Prophet (saw) replied: “Desist! Verily you are like the companions of Yûsuf[2]. Order Abû Bakr to lead the prayer.”” (al Bukhârî)
“Indeed Abû Bakr is a man of tender feelings, if he takes your place he will not be able to lead the people in prayer”. (al Bukhârî)

The Weeping of Umar (ra)

The weeping of ‘Umar (ra) could be heard from the last rows, as it has been reported to us by ‘Abdullah ibn Shaddâd, who said,

“I heard the sobbing of ‘Umar from the last rows while he was reciting the verse from the Qur’ân: “I only complain of my grief and sorrow to Allâh”. (12:86) (al Bukhârî, al Bayhaqi (2/251), Sahîh)

The Weeping of ‘Uthmân ibn ‘Affan (ra)

On the authority of Hâni, the freed slave of ‘Uthman, who said

“When ‘Uthmân ibn ‘Affan stood at a grave he wouls weep until his beard was wet. So it was said to him: “Indeed you make mention of Paradise and Hellfire and you do not weep, and you are weeping at this?”. He replied, “Indeed the Messenger of Allâh (saw) said, “Verily the grave is the first abode of the Hereafter, if one is saved from it then what follows is made easier for him. And if one is not saved from it, then what follows is more severe”. He also (saw) said, “I have never seen a sight more horrid than the grave”” (at-Tirmidhî -ghareeb, Ibn Mâjah)

The Weeping of ‘Aisha (ra)

Ibn al-Hârith the nephew of ‘Aisha (ra) the wife of the Prophet (saw) narrated that she was told that ‘Abdullah ibn az-Zubayr (on hearing that she was selling of giving a gift) said:

“By Allâh, if ‘Aisha does not give this up, I will make hijrah (ie boycott) from her.” She asked, “Did he say this?”. They replied, “Yes”. Then ‘Aisha said, “I vow to Allâh that I will never speak to Ibn az-Zubayr.” When this desertion was prolonged, ‘Abdullah ibn az-Zubayr sought intercession with the people converning her but she said, “By Allâh I will not accept the intercesson of anyone on his behalf and will not commit a sin by breaking my vow”. When this state of affairs was prolonged on Ibn az-Zubayr (ie he felt it hard on himself), he spoke to al-Miswar bin Makhramah and ‘Abdur Rahmân bin al-Aswad bin ‘Abd Yaghûth, who were from the tribe of Bani Zuhrah, saying “I beseech you by Allâh to (help) me to enter upon ‘Aisha, for it is unlawful for her to vow to cut off relations with me [3] “. So al-Miswar and ‘Abdur Rahmân went with him wrapping their cloaks around themselves, they went to ‘Aisha and asked her permission (to enter) saying “Assalâmu alayki wa rahmatullahi wa barakatuhu! May we come in?” ‘ ‘Aisha responded “Come in”. They asked, “All of us?”. She replied “Yes, come in, all of you” unaware that Ibn az-Zubayr was also with them. So when they entered, Ibn az-Zubayr entered the place which screened (‘Aisha from the other men and embraced ‘Aisha and started requesting her to excuse him and wept. al-Miswar and ‘Abdur Rahmân also started urging her to speak to him and to accept his apology. They said to her: “You know what the Prophet (saw) forbade regarding deserting (not speaking to your Muslim brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nighst”. So when they increased in reminding her (of the superiority of having good relations with kith and kin, and of excusing others sins) and of the unhappy and unpleasant constrictions that are a consequence of breaking the ties of relationship, she started reminding them while she wept saying, “I have made a vow, and (the issue of a) vow is a different one”. They persisted in their appeal until she spoke to ‘Abdullah ibn az-Zubayr and she freed forty slaves as an expiation for her vow. Later on whenever she remembered her vow, she would weep so profusely that her veil would become wet with her tears”. (al Bukhârî)

The Weeping of Umm Ayman (ra) and Her Stirring of Abû Bakr and ‘Umar to Weep

On the authority of Anas who said: “Abû Bakr said to ‘Umar, after the death of the Messenger of Allâh (saw),

“Let us go and visit Umm Ayman (the nursemaid/servant of the Prophet saw during his childhood), as the Messenger of Allâh (saw) used to visit her.” When they finished visiting her (and were about to leave) she began to cry. So they asked her: “What is it that makes you cry? Is not that which is with Allâh better for the Messenger of Allâh (saw)?” So she replied, “I am not crying because I am unaware that that which is with Allâh is better for the Messenger of Allâh (saw) but I am crying because the revelation from the heavens has stopped.” This moved them to tears, so they both began to weep with her.” (Muslim)

The Weeping of ‘Abdur Rahmân ibn ‘Auf (ra)

On the authority on Sa’d ibn Ibrahîm, that his father said,

“‘Abdur Rahmân ibn ‘Aud was brought some food when he had been fasting, and he remarked: “Mus’ab ibn ‘Umayr has been martyred, and he was better than me. His shroud was so short, that if his head was covered (with it) then his legs showed, and if his legs were covered, then his head showed, and I witnessed this.” He also said, “Hamzah was martyred and he was better than me. And now the world has been spread out for us.” Or he said: “We have been given the Abû ndance of the world, and we fear that we have been rewarded for our good deeds here (quickly in this world only)”. Then he began to cry, such that he left his food” (al Bukhârî)

The Weeping of Salman al-Farsi (ra)

On the authority of Anas (ra) who said,

“Salman was suffering from illness, so Sa’d visited him and saw him crying, so he said to him, “What is it that makes you weep, O my brother? Did you not accompany the Messenger of Allâh (saw)? Is that not so, is that not so?!” Salman replied, “I am not weeping for either of the following reasons: I am not weeping for the sake of the world nor out of hate of the Hereafter. Rather the Messenger of Allâh (saw) entrusted me with a pledge, and I can only see myself as having transgressed.” So he asked, “What were you entrusted with?” He replied, “He entrusted me with a pledge that the provision of a traveller should suffice anyone of us, and I see myself as only having transgressed. And as for you, O Sa’d! Fear Allâh with your ruling when you make a judgement, and fear Him with your distribution when you distribute, and fear Him with your intention when you intend to do something.”” (Ibn Mâjah and others)

Thâbit said:

“I heard that he only left twenty dirhams from the money that he had (after his death)” (Sahîh Sunan Ibn Mâjah)

The Weeping of Abû Hashim ibn ‘Utbah (ra)

On the authority of Samurah bin Sahm, who said

“I went to Abû Hashim ibn ‘Utbah and he had a knife wound. So Mua’wiyah came to visit him, and Abû Hashim was crying. So Mua’wiyah asked: “What is it that makes you cry, O Uncle?! Is it the pain or is it for the world (that you are crying)?” He replied, “Neither, but the Messenger of Allâh entrusted me with a trust and I wish that I had carried it out.” He said, “Verily you may attain some of the wealth which will be divided between the people. Indeed, sufficient for you is: a servant and a riding animal for the sake of Allâh.” So I did attain this wealth and accumulated it (ie he acquired more than what the Prophet (saw) advised him to suffice himself with).” (Ahmad, at-Tirmidhî, an-Nasâ’î, Ibn Mâjah)

(1) The sound of weeping without sobbing. The Arabic word used is khaneen, meaning a sound which issues from the nose (an Nihayah). Al Hâfidh says in al-Fath, It is reported as Haneen with a “h” by msot of those who related Sahîh al Bukhârî and al-Kashmihani related it as khaneen; the first refers to the sound that emanates from weeping of the chest and the second, from the nose.

(2) al Hâfidh said in al-Fath: “The similarity between ‘Aisha and the people of yusuf was that the wife of the ‘Aziz had invited some of the women (of her town) to honour them with a royal feast but her real motive was that she wanted to exhibit the beauty of Yusuf (as) to them. And ‘Aisha’s apparent motive for requesting the Prophet (saw) to spare her father from the responsibility of leading the people in prayer was that (due to his being a very sensitive man) the faithful would not be able to hear his recitation due to his weeping (whilst reciting). However the more complete meaning here is (her real motive is that she feared) that other people might see a bad omen in him (in case of the death of the Prophet saw). It is reported by al-Bukhârî, on the authority of ‘Aisha who said, “I persisted in my request to the Messenger of Allâh (saw) with regards to this as much as I could. Because it never entered my heart that the people could ever love a man who took the Messenger of Alllah’s place, so I wanted the Messenger of Allâh to change his mind about Abû Bakr” (also in Muslim).

(3) al-Hâfidh said “Because he was her nephew and she was mainly responsible for his upbringing”.

The Path Towards Weeping out of Fear of Allâh

Taqwa of Allâh, dilligently working hard to achieve it, and being sincere in it

Allâh, the Most High, says in the Qur’ân

“Fear Allâh and Allâh teaches you”. (2:282)

It has been mentioned in Ruh al-Ma’âni, “Fear Allâh” in what he has ordered you to do and in what he has forbidden you from. And “Allâh teaches you” his laws, which contain your best interests. And weeping is from that. Allâh, the Most High, says

“As for those who strive hard in Us (our cause), We will surely guide them to our paths”. (29:69)

And weeping is also from that. On the authority of Anas (ra) on the authority of the Messenger of Allâh (saw) who said

“Three types of people will find the sweetness of imân; the one to whom Allâh and His Messenger are more beloved than anything else; the one who loves another person purely for the sake of Allâh; and the one who hates to return to disbelief after Allâh has rescued him from it, just as he would hate to be thrown into the fire”. And weeping is included in this sweetness. (Bukhârî and Muslim)


Allâh, the Most High, says in the Qur’ân

“It is only those who have knowledge amongst His slaves that fear Allâh” (35:28)

Allâh, the Most High, also says in the Qur’ân

“Say: Believe in it (ie the Qur’ân) or do not believe (in it). Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration, and they say: “Glory be to our Lord! Truly the promise of our Lord must be fulfilled. And they fall down on their faces weeping, and it adds to their humility”. (17:107-9)

‘Abdul A’lâ al-Taymee, said with regard to these noble verse:

“Whoever is given knowledge that doesn’t make him weep, then clearly he has not been given knowledge that benefits, because Allâh, the Most High, has described the knowledgeable by saying: (17:107)”.

Allâh, the Most High, says in the Qur’ân:

“And those who have been given knowledge know that it (the Qur’ân) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily Allâh is the guide of those who believe in the Straight Path” (22:54)

On the authority of Abû Dharr (ra) who said that the Messenger of Allâh (saw) said,

“I can see what you do not see, and I can hear what you do not hear. Indeed the sky groans (the large no.s of angels in the sky make it heavy so that it groans) and it has a right to do so. There is not an area equal to that of four fingers, except that an angel is prostrating to Allâh therein. By Allâh! If you knew what I know you would laugh little and weep much, and you would not enjoy your wives in bed. But rather you would come out onto the hills, supplicating and praying fervently to Allâh” (Ahmad, at-Tirmidhî, Ibn Mâjah, hasan)

The Remembrance of Death

There is no doubt that death ends the delights and pleasures of this life, just as the Messenger of Allâh (saw) has told us:

“Increase in your remembrance of the destroyer of all pleasures: ie death. For verily one who remembers it when enduring the hardships of life, it widens for him (ie he no longer feels overburdened with the hardships he is experiencing). Whenever one remembers it at times of opulence, it will cause him to feel restricted and burdened (ie he will not be too involved with this life and will start to reflect on the serious and heavy matters awaiting him).” (an-Nasâ’î, at-Tirmidhî – hasan ghareeb, Ibn Mâjah)

The pleasures are what prevent a tear to be shed, nor any sadness and grief to be felt in the heart. So increase in your remembracnce of death, in an attempt to feel the terrors and horrors that will follow it, fearing an evil destination, so that you may succeed with weeping out of fear of Allâh. Indeed this is easy for the one whom Allâh wishes to make it easy for. On the authority of Ibn ‘Umar (ra) who said “I was with the Messenger of Allâh (saw) when a man from the Ansar came up to the Messenger of Allâh (saw) and greeted him with the salâm and then said:

“O Messenger of Allâh (saw) which of the believers are the best?” He replied “Those who are the best in character”. Then he asked “Which of the believers are the most intelligent?” He (saw) replied: “Those who remember death the most and those who are best prepared for what comes after it (death). These are the intelligent ones””

Contemplating and Reflecting over the Terrors which Follow Death

Contemplation and reflection upon death makes one fear the terrors and horrors which follow, beginning with the terrors of the grave and the barzakh (transitional period in the grave prior to the Day of Judgement). Do not think that death is far off, since the Messenger of Allâh (saw) has warned us from thinking in this way. He (saw) said “Paradise is closer to anyone of you than your shoe lace as is the Hellfire”. (Bukhârî) There are many texts concerning this, and I will be mentioning a few of them as exhortation and remembrance. On the authority of Abû Hurayrah (ra) who said

“We were sitting with the Messenger of Allâh (saw) when we heard a loud thud. The Messenger of Allâh (saw) asked: “Do you know what that was?”. We replied “Allâh and His Messenger (saw) know best”. He then told us: “That was a stone which was thrown into the Hellfire seventy years ago, it was sinking further into the Fire and has just reached the bottom.”” (Muslim)

The Messenger of Allâh (saw) said:

“Verily the eyes of the Companion of the horn (blown into when the Day of Judgement is to be established, reported by Ibn al Mubarak in az-Zuhd and at-Tirmidhî, Abû Dawûd and others) ever since he was appointed with it are fixed, gazing towards the Throne (of Allâh) not looking away fearing that he will be ordered to blow the horn before his eyes fall back on the throne and his eyes are like two brilliant stars” (al Hâkim and others)

In another narration

“How can I lead a life of ease when the angel of the horn has put it to his lips and raised his forehead anticipating to hear the call, so when he is ordered to blow he will blow” So the Muslims said: “What should we say (supplicate) O Messenger of Allâh (saw)?” He replied:”Say Sufficient is Allâh for us and He is the best of Guardians, we put our trust in Allâh, our Lord” – and perhaps Sufyan said: “upon Allâh we put our trust”.

How could he (the Prophet saw) take pleasure and he had the lawful things in mind! How is it then, for the one who commits offences and sins, while the angel of the horn has already put the horn to his lips, anticipating to hear the call, such that when he is ordered, he will blow. On the authority of Anas ibn Mâlik (ra) who related that the Messenger of Allâh (saw) said

“Weeping will be sent to the inhabitants of the Hellfire whereby they will be made to weep until their tears have been used up, then they will weep tears of blood until it (the blood) leaves trenches in their faces and if ships were placed therein, they would sail” (Ibn Mâjah)

On the authority of ‘Abdullah ibn ‘Amr (ra) that the Messenger of Allâh (saw) said:

“Indeed the inhabitants of the Hellfire will call upon Mâlik (an angel) and he will not answer (their call) for forty years, and then he will say: “Verily you are dwellers here”. Then they will call upon their Lord saying “O Our Lord, take us out from here, for if we return (to committing sins) then verily we are transgressors.” Allâh will not respond to their call for a span equivalent to the time span of this world, and then the Most High will say: “Away with them to the Hellfire, and do not speak.” Then the people will give up all hope and there will only be (the sound) of moaning, sobbing, and brayng. Their voices will be similar to the sounds of donkeys, the first of them braying and the last of them moaning”. (al Mundhiri said in at-Targheed wat-Tarheeb reportd by at-Tabrâni in mawquf form.)

Umm Darda on the authority of Abû Darda she said,

“I asked him (Abû Darda), “What is it with you, you do not ask for that which such and such a person asks for?” He replied: “Verily I heard the Messenger of Allâh (saw) say: “Indeed behind you is an insurmountable obstacle, which those with a heavy burden will not be able to pass.” So indeed I wish to lighten my load in preparation for that obstacle” (at Tabrâni, sahîh, also al Mundhiri)

Therefore in order to remember death and contemplate over the horrors which follow death, one must:

Visit the Graves

The Messenger of Allâh (saw) said “I had forbidden you from visiting the graves (before) but now you should visit them” (Muslim). In another narration he (saw) said:”Visit the graves for verily it is a reminder of death”. (Muslim) In another narration he (saw) saidL “Visitng (the graves) will increase you in good” (Ahmad, sahîh). In a narration of Abû Sa’id al-Khudri (ra), who said that the Messenger of Allâh (saw) said:

“Indeed! I had forbidden you from visiting the graves (before), but now you should visit them for verily there is a lesson and an admonition in this” (ahmad, al Hakim, sahîh upon conditions of Muslim, adh-Dhahabi also delcared it sahîh)

In a narration by Anas bin Mâlik (ra) who said that the Messenger of Allâh (saw) said:

“I used to forbid you from visiting the graves, but now you should visit them, for indeed the hearts are softened, the eyes are made to shed tears, and it is a remembrance of the hereafter”. (Al Hâkim, and others, sahîh)

Make the Hereafter your Main Concern

Abdur Rahmân ibn ‘Uthmân ibn ‘Affan (ra) reported from his father who said,

“Zayd ibnThâbit left Marwan at midday. I said: “Nothing made him (ie Marwan) send for him at this hour except that he wanted to ask about something.” I asked him (about this) so he replied: “We were asked about things which we had heard from the Messenger of Allâh (saw), I had heard the Messenger of Allâh (saw) say: “Whoever sets this world as his goal, Allâh divides his affairs for him, He will place poverty between his eyes, and nothing will come to him from the world except what Allâh has written for him. Whoever sets the Hereafter as his goal, Allâh gathers his affairs for him, gives him richness of heart and the world will come to him grudgingly and submissively” (Ibn Mâjah, Ibn Hibban)

On the authority of ‘Abdullah who related that he heard the Messenger of Allâh (saw) say

“Whoever makes the Hereafter his sole concern, then Allâh will be sufficient for him concerning his affiars and needs in the world, and whoevers concerns (in the world) are divided amongst the affairs of the world, then Allâh would have no care in which path he is destroyed”. (Ibn Mâjah, and others).

On the authority of Abû Hurayrah (ra) who said that the Messenger of Allâh (saw) said:

“Allâh says: O Son of Adam, devote yourself to worshipping Me, and I will fill your bosom with richness and remove your poverty, And if you do not do this then I will fill your bosom with occupation and distraction and I will not remove your poverty”. (at-Tirmidhî, Ibn Mâjah, Ibn Hibban, sahîh).

Reflecting Upon the Magnificent Qur’ân

Allâh, the Most High, says in the Qur’ân:

“Do they not think deeply in the Qur’ân or are their hearts locked up (from understanding it)!” (47:24)

Contemplating over the Qur’ân is one of the strongest ways of reaching the state of weeping. It is necessary for one to take particular interest over the tafsîr of the Qur’ân, in continously seek help from the scholars and the people of tafsîr as much as one can. Read the Qur’ân as if it was revealed to you, as some of the scholars have said. An example of this has been established by ‘Aisha (ra) when she said:

“A man sat in front of the Messenger of Allâh (saw) and said: “O Messenger of Allâh (saw) verily I have slaves, they lie to me, are disloyal to me and disobey me. When I came to know about this I scold them and beat them. So tell me how have I been with them?” The Messenger of Allâh (saw) replied: “What they were disloyal to you about, what they disobeyed you in, and what they lied to you about is measured, and the punishment which you inflicted upon them is also measured. If your punishment was equal to their sins, then the scale of balance is equal, it is not for you and nor is it against you. If your punishment to them was not to the extent of their sins (ie less than they deserved) then that is against you”. The man then fell back and began to weep and scream. The Messenger of Allâh (saw) said: “Haven’t you read the verse in the Book of Allâh:

“and we shall set up balances on the Day of Resurrection, then none will be dealt with unjustly in anything…” (21:47)

The man replied; “By Allâh, O Messenger of Allâh (saw) I do not see anything better for me and them than they leave me, I call you to witness that all of them are free”. (Sunan at-Tirmidhî)

Ibn ‘Uyaynah said

“When Muhammad ibn al-Munkadir was close to death he became anxious and worried, so they called Abû Hâzim for him. When he arrtived Ibn al-Munkadir said to him: “Indeed Allâh says “.. it will become clear to them, from Allâh, what they were not anticipating”.(39:47) And I am afraid that that which I am not anticipating will appear in front of me.” Upon this they both began to weep” (Ibn Abû Hatim)

Being concered with listening to the Humble and Effective Recitation of the Qur’ân and Reading More of the Heart Softening Books

Amongst these books are az-Zuhd – Ibn al Mubarak; az-Zuhd – Imam Ahmad; at-Tuhfat ul-‘Irâqiyyah fil A’mal il-Qalbiyyah – Ibn Taymiyyah; the works of Ibn al Qayyim al Jawziyyah; Tahdheed Mawi’dhatil Mu’mineen min Ihyâ Ulum ad-Deen – al Qasimi; Verily this has a great effect in driving away the Shaytân, softening the heart and shedding tears. It has been reported that a man complained to Hasan about the hardness of his heart. So he said:”Bring it closer to the remembrance of Allâh”, and he also said: “The gatherings of dhikr give life to knowledge and bring about khushoo’ in the heart. The dead heart is brought to life with the remembrance of Allâh, just as the dead earth is brought to life with rain”.

Seeking Forgiveness and Taking Account of Oneself

There is no doubt that seeking forgiveness from Allâh has a great effect in purifying and polishing the heart. As well as increasing the soul in strength and firmness. The more truthful a person is in seeking forgiveness, the more khushû’ one feels, and the more one’s heart softens.

To increase in seeking Allâh’s forgiveness – just as it was the practice of the Messenger of Allâh (saw) [1]– it is necessary to take account of oneself and remembers one’s sins, as Allâh says in the Qur’ân:

“O you who believe, fear Allâh and keep your duty to Him, And let every person look to what he has sent forth for tomorrow.” (59:18)

Allâh has ordered us to take account of ourselves, performing righteous actions and prepare for the Day of Gathering. Allâh, the Most High, says in the Qur’ân

“I swear by the Day of Resurrection and the self reporaching soul”. (75:12)

‘Ikrimah said in an explanation of this noble verse; It is to blame onself in good and evil, whether you have done that or not”. Sa’id ibn Jubayr said: “It is to blame oneself when doing good and evil”. Mujahid said “To regret for what has passed and blame oneself for it”. (see Tafsîr ibn Kathir)

‘Abdullah ibn Mas’ûd (ra) said

“Verily the believer sees his sins as if he is standing under a mountain, afraid that it will collapse upon him. And verily the evildoer sees his sins as flies passing by his nose and he does this to it. Abû Shihâb (said whilst clarifying the action that Ibn Mas’ud made when he said “he does this to it”): “He moves it the fly away by swiping his hand over his nose”. (Bukhârî)

It is reported that ‘Umar ibn al Khattâb (ra) said

“Bring yourselves to account before you are brought to account, and weigh your deeds before they are weighed”. (at-Tirmidhî in tamridh form, see Tuhfat al-Ahwadhi, hadîth no. 2577)

It is reported that Maymun ibn Mihran said:

“A slave is not from the muttaqîn (those who fear Allâh) until he brings himself to account more severely and thoroughly than keeping account of his business partner, the two partners bring themsevles to account after every action” (at-Tirmidhî, also in tamridh form see Tuhfat al Ahwadhi hadîth no.2577)


“The believer is firm in bringing himself to account for (the sake of Allâh). Indeed lighter is the reckoning of a person who brings himself to account in the world; and indeed difficult is the reckoning of the Day of Judgement for a people who did not bring themselves to account (in the world)” (attributed to Hasan)

Beware of minor sins as the Messenger of Allâh has said

“verily the example of those who commit minor sins is like a group of people who descended upon a valley. One of them brought a stick, and then another person brought a stick, and then another and another, until they gathered enough for a fire to cook their bread. This is similar to the idea of minor sins, because the accumulation of small sins will eventually become enough to destroy you (just like the piling of sticks was eventually enough to create a fire)” (Ahmad and others)

Perfecting the Prayer

It was repotred by Abû Ayyud who said “A man came to the Messenger of Allâh (saw) and said “teach me in the briefest words”. He (saw) replied,

“When you stand in prayer, pray as if you are bidding farewell (to this world) and do not utter words for which you will have to seek an excuse, and do not wish for that which the people have”. (Ibn Majkah, Ahmad, Abû Nu’aym in al-Hilyah, hasan)

What an excellent prayer is the prayer of one who prays as if he is leaving the world and its beauties, and in which one remembers death, thereby softening the heart and causing the eyes to weep.

Making yourself Weep

So know that making yourself weep earns less of a reward than actually weeping. However it is the way towards weeping, that is because the one who makes himself weep, is among those who strive hard and fight their souls, and take account of themselves, and endeavour to attain the pleasure of Allâh, the Most High. Allâh says:

“And those who strive hard in Us (our cause) We will surely guide them to our paths ” (29:69)

So whoever strives to make his soul weep, then Allâh will guide this person to sincere weeping and give him success in achieving it.

On the authority of Anas (ra) who related that he heard the Messenger of Allâh (saw) say

“O people weep, for you cannot weep then make yourself weep. Indeed the inhabitants of the hellfire will weep until their tears pour down their cheeks as if they were streams until the tears are used up and then blood will pour down, and the eyes will be covered with ulcers”

So reflect over the way the Messenger of Allâh order us to weep or make ourselves weep. He (saw) also explained the weeping of the inhabitants of hellfire, ie the tears will pour down their cheeks and faces as if streams until they tears are used up after which blood will pour forth and cause the eyes to be wounded with ulcers.

What else can you want after this, O slave of Allâh, in order for you to weep! For I swear by Allâh that it is a deep and serious admonition, this admonition is enough to cause you to make tawbah return to Allâh and weep.

For are you really safe from the scene (described above)?!

Are you guaranteed salvation and Paradise? So weep and shed tears now for which you will be rewarded in your (life of this) world before you weep blood for which you will not be rewarded in the Hereafter.

If you do not weep or even try to weep, then know that your imân is weak and the world has overtaken you, and you are in great danger. So flee to Allâh, grab hold of life before death, rush to sincere repentance, true inâbah (returning to Allâh) and righteous actions.

On the authority of Ibn Abi Mulaykah who said “We were sitting with ‘Abdullah ibn ‘Amr (ra) on a rock. He said “Weep if you cannot weep then make yourself weep. If only you knew, you would pray until your back broke and weep until you lost your voice”. (at-Targheeb wa at-Tarheeb: “al Hâkim reported it in marfû’ form and said “it is sahîh upon their conditions”. Adh Dhahabî agress upon its authenticity and it is as he has said. It is reported by ibn al Mubarak in mawquf form in az-Zuhd)

In the story of the prisoners of Badr, Ibn Abbas (ra) said “When the prisoners of Badr were chained, the Messenger of Allâh (saw) asked Abû Bakr and Umar (ra) “What should be done with the prisoners?” Abû Bakr said “O prophet of Allâh! they are our relatives, I think that you should take ransom from them and it will be a power for us against the disbelievers. Maybe Allâh will guide them to Islâm .” The Messenger of Allâh then asked, “What do you think O Ibn al Khattâb?”. I (‘Umar) said “No I swear by Allâh I do not agree with Abû Bakr’s view. I think that you should let us strike their necks. So let ‘Ali kill ‘Aqîl and let me kill such and such a person (a relative of Umar). Verily they are the leaders and notables of disbelief”. The Messenger of Allâh (saw) approved of what Abû Bakr had said as opposed to what I had said. So the following day, when I came, I found the Messenger of Allâh (saw) and Abû Bakr (ra) sitting together and weeping. I said: “O Messenger of Allâh (saw)! Inform me of the thing which is making you and your companion weep? If I find that it is something that makes me weep then I will weep, and if it does not make me weep then I will make myself weep, due to the weeping of both of you.” So the Prophet (saw) said “I weep over what your companions suggested with regard to taking the ransom for their punishment has been shown to me, from closer than this tree!” Allâh has revealed in the Qur’ân

“It is not for the Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land (ie destruction of the enemy. In an-Nihâyah “to massacre is to do this excessively and what is meant here is to be excessive in killing the disbelievers). You desire the goods of this world (ie the money of ransom for freeing the captives but Allâh desires for you the Hereafter. And Allâh is All Mighty, All Wise. Were is not for a previous ordainment from Allâh, a severe torment would have touched you for what you took. So enjoy the booty you have got from war, lawful and good, and be afraid of Allâh. Certaily Allâh is Oft Forgiving, Most Merciful” (8:67)

So Allâh made the booty lawful for them” (Muslim)

Taking Heed of Admonition

There are many texts with regards to this, amongst them is the hadîth of al-‘Irbâd ibn Sariyah (ra) which has already preceded who said “The Messenger of Allâh (saw) gave us a sermon which made our hearts tremble and our eyes flow with tears”.

It is mentioned in Latâ’if al-Ma’arif that admonition is like a whip which strikes and affects the heart just as whipping would affect the body. After the striking has stopped, the effect will cease to be the same as it was whilst one was being struck. However the effect of the pain depends on the force with which one was struck. So whenever one is struck with great force, the pain evidently remains for a longer period of time.

Many of the Salaf having heard an admonition in a gathering would leave and a sense of peace, tranquillity and dignity would descend upon them, some of them unable to eat food after that, while others would act according to what they had heard for a period of time.

When al Hasan used to go out to the people he was like a man who could see the Hereafter with his own eyes, and then inform others about it. And the people would leave his company considering the world to be worthless.

Sufyan ath-Thawrî used to find solace from the world in is gathering.

Ahmad was such that the world was not to be mentioned in his gatherings nor in his presence.

Some of them (the Salaf said)

“Admonition is only beneficial when it comes from the heart, so indeed it reaches the heart. As for admonition which comes from the tongue, then verily it enters through one ear and comes out from the other”.

Purifying the Heart from the Dirt and Filth of Hatred, Envy and Deceit

Indeed this matter has a great influence on brining about weeping and its opposite hinders and prevents it.

Increase in the Nawâfil (voluntary acts of worship)

On the authority of Abû Hurayrah (ra) who said that he heard the Messenger of Allâh (saw) say

“Allâh has said: I will declare war against him who shows hostility to a pious worshipper of Mine. The most beloved things with which My slave draws closer to me, is what I have obligated upon him; and My slave keeps drawing closer to Me through performing superogatory acts till I love him, then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grasps, and his leg with which he walks; and if he asks Me, I will give him, if he asks My protection I will protect him, and I do not hesitate to do anything as I hesitate to take the soul of a believer, for he hates death and I hate to disappoint him”. (al Bukhârî)

So increase your voluntary acts of worship as much as you can in this way. Increase your prayer , fasting, giving of zakah, hajj and every good and righteous action as much as you are able to, so that Allâh, the Most High, may love you and grant you what you ask Him for.

Considering the World to be Worthless and Insignificant and Renouncing it

Indeed the love of this world is a reason behind the hardening of the heart and it diverts one away from the way of Allâh. Verily abstention and renunciation of this world causes the heart to soften, increases its khushû’ and causes the eyes to weep tearfully.

So beware of becoming too much at ease with the world. You must renounce this world and consider it insignificant as much as you can in this way, and read books which urge to you do this (with regards to this subject refer to chapters 54, 55 of Riyâd us Salihîn)

Contemplate the guidance of the Prophet (saw) when renouncing the world, ponder over his difficult and tough lifestyle with regards to his food, drink, clothing and furniture, etc.

It is reported by ‘Aisha (ra) that

“The family of Muhammad (saw) since their arrival in Madînah had not eaten wheat bread to their satisfaction for three consecutive nights until the Prophet saw passed away” (Bukhârî, Muslim)

On the authority of Abû Hurayrah (ra) who said

“The Prophet saw left the world and he had not eaten barley bread to his fill.” (Bukhârî)

On the authority of ‘Aisha (ra) who said that

“The family of Muhammad saw had not eaten barely bread to their fill for two consecutive days until, the Prophet (saw) passed away”.

On the authority of ‘Urwah that ‘Aisha (ra) said to him: “O my nephew. We used to see three moons in the space of two months and fire was not kindled in the house of Allâh’s Messenger (saw).”So I (‘Urwah) asked, “What was your means of sustenance?”She replied “The two black things: dates and water. However Allâh’s Messenger (saw) had some Ansar as neighbours who had animal, which gave milk, and they used to send some of the milk to Allâh’s Messenger (saw) which he served us with”. (Muslim, Bukhârî) On the authority of Anas (ra) who said

“I never knew the Prophet (saw) to have eaten ragheef (a flat loaf of bread) until he passed away” (Bukhârî and Muslim)

On the authority of Samâk who aid that I heard al-Nu’man ibn Bashir say

“Do you not eat and drink as much as you wish? Whereas I have seen that your Prophet (saw) could not even find a sufficient amount of an inferior quality of date to fill his stomach” (Muslim)

On the authority of ‘Aisha (ra) who said

“The bed of the Messenger of Allâh (saw) was made of animal skin filled with fibres” (Muslim, Bukhârî)

On the authority of Abû Burdah who said

“‘Aisha (ra) brought out to us a coarse upper garments nd lower garment (izar), and she said that the Messenger of Allâh (Saw) had passed away in these two”. (Muslim, Bukhârî)

And there are many ahadîth regarding this (refer to Sahîh al Bukhârî, “the book of food”; “the book of softening the heart” under the section how the Prophet saw and his companions used to live. Also refer to Sahîh Muslim, “the book of renunciation and heart softening”, and also to Riyadh us-Salihîn chpater 56)

Abdullah ibn ‘Umar (ra) reported that:

“The Messenger of Allâh saw took hold of my shoulder and said “Be in this world as if you were a strange or a passer by”. And Ibn ‘Umar used to say “If you live until the evening then do not expect to live until the following morning. And if you live until the morning, then do not expect to see the evening. Take from your health for your sickness and from your life for your death”. (Bukhârî)

So hasten, O brother and sister, towards living like the stranger or the wayfarer in your conduct, manners, behaviour, food, drink , housing and in anything else you are able to do so. We should observe and await the arrival of our original abode (paradise). Therefore we should not expect to live until morning if we are alive in the evening and likewise we should not expect to live until the evening if we are alive in the morning. Thus we should not put off repentance, returning back to Allâh and carrying out the rights which are upon us, or even performing a good deed.

We should be conducting ourselves (in our daily lives) as if we can see the scenes of the Day of Resurrection with our own eyes. We should take from our health for our illness and assign our health towards accomplishing acts of obedience as well as to make the most of our lives so that we can be saved from the terrors that follow death. Does the stranger who is away from his country, family, children, kinsfolk and relatives strive in order to build a castle in a foreign land?! Or does the wayfarer live in an isolated cul-de-sac?!

And you – May Allâh have mercy upon you – are a stranger in this world, far away from the home of Paradise, far away from your spouse and children there. And this is only if you are from the People of Paradise. Then how is it if you have no home in Paradise, nor a family nor children, but you have the punishment; an unseen evil waiting for you?!

So beware of leading a life of ease and comfort as Allâh’s Messenger (saw) said

“Beware of leading a life of ease and comfort for verily the real slaves of Allâh are not those who live in ease and comfort” (Ahmad, Abû Nu’aym in al-Hilyah)

So necessary for you is al-Badhâdhah, as the Prophet (saw) has said

” Al-Badhâdhah is from iman”. (Ibn Mâjah, sahîh) And al Badhâdhah means leading a simple life.

Having Mercy on the Orphan, Helping Him, Stroking His head and Feeding Him

On the authority of Abû Darda (ra) who said “A man came to the Messenger of Allâh complaining of the hardness of his heart. He (saw) said

“Would you like to soften your heart? And to achieve your desire? Then have mercy upon the orphans, stroke their heads, and feed them from your food. Thereby you will soften your heart and achieve your desire” (atTabrâni, in al Kabîr)

Reducing Laughter

On the authority of Abû Hurayrah (ra) who related that Allâh’s Messenger (saw) said

“Do not laugh too much, for verily excessive laughter kills the heart”. (Ibn Mâjah and others, sahîh)

Fearing that Ones Actions will not be Accepted

‘Aisha (ra) said “I asked the Messenger of Allâh about the following ayah:

“And those who give their charity that which they give with their hearts full of fear” (23:60)

(I asked) “Are these people who commit illegal sexual intercourse, steal and drink alcohol?”The Messenger of Allâh replied

“No, O daughter of Abû Bakr they are those who fast, give charity and pray while fearing that their deeds may not be accepted”. (at Tirmidhî, Ibn Mâjah, hasan)

Some Attitudes and Saying Transmitted About Weeping out of Fear Of Allâh and About the Grief and Reminders of the Hereafter

[Taken from al-Hilyat ul Awliyâ’ ] On the authority of Ja’far ibn Burqân who said “I came to know that Salman al-Fârisî (ra) used to say:

“Three things make me laugh and three things make me cry. I laugh at the one who is hopeful of the world yet death seeks him; the one who is neglectful (of his Lord) while he is not neglected (by Him); the one who laughs at the top of his voice, while he does not know whether he is pleasing his Lord or displeasing Him. Three things make me cry: parting from our beloved Muhammad (saw) and his Companions; the terror of the onset of the pangs of death and the standing in front of the Lord of the Worlds while not knowing whether I will be turned towards the Fire or Paradise”.

Sufyan ath-Thawrî reported that Abû Dharr al-Ghafari was with al-Ka’b when he said: “O People, I am Jundub al-Ghafari, hurry to the compassionate brother who gives sincere advice.” The people gathered around him, and he said “Do you not know that if one of you intends to go on a journey then he does he not take provisions which will make the journey easier and comfortable for him, and enable him to reach his destination?” They replied “Of course”. He then said “The journey to the day of Resurrection us longer than (any journey) you intend (to embark upon) so take that which will make your journey easier and comfortable for you”. They asked “What is it that will make it easier and comfortable for us?” He replied “Perform hajj for the terrible things to come; fast on an extremely hot day, for the duration of the resurrection; pray two rakahs in the darkness of the night for the loneliness and coldness of the grave; say a good word or restrain from bad talk for the standing on the Great Day; and give charity with your wealth in hope that you will be saved from other such (calamities and trials).”

“Make in the world two gatherings, a gathering in search for the Hereafter, and a gathering in search for the halâl. The third type of gathering will harm you and not benefit you, so do not desire it”.
“Make your wealth into two dirhams, a dirham you spend on your families in every way you can, and a dirham that you put forward for the Hereafter. The third type of dirham will harm you and not benefit you, so do not desire it.”

It is reported on the authority of Salân ibn Abi Muti’ who said, “A container of water was brought to al-Hasan to break his fast with, but when he brought it close to his mouth he began to weep and said, “I remembered the wish of the inhabitants of the Fire in their saying

“Pour on us some water…” (7:50)

And then I remembered the reply to them

“Surely Allâh has forbidden both (water and provision to the disbelievers)” (7:50)

Al-Hasan said

“Verily you have insufficient time, your actions are sealed, death is looking over you and the Fire is in front of you. And by Allâh whatever you see (i.e. the world) is going. So expect the decision of Allâh every day and night, and let one look to what he has put forward for himself.”

He also said

“O son of Adam! You are nothing but days, whenever a day goes past, a part of you (also) goes”.

He also said

“It is befitting for the one who knows that death is his place of arrival, the hour is his appointed time, and the standing in front of Allâh, the Most High, is his place of meeting, that his sadness lengthens”

Thâbit al-Banâni said

“We were following a funeral procession and we saw nothing but people covering their faces while weeping or covering their faces while reflecting”.

Sufyan ibn Uyaynah said that Ibrahîm at-Taymee said

“I imagined myself in the Hellfire with its iron chains and blazing fire eating from Zaqqoom (a tree in hell with exceedingly bitter fruit), and drinking from its Zamhareer (a bitterly cold drink), so I said “O my soul what do you long for?” It replied “To return to the world and perform a righteous action by which I will be saved form this punishment”. I also imagined myself in Paradise with its Hoori dressed in silken garments (of Paradise) with gold embroidery. I said “O my soul! What do u long for?” It said “To return to the world and perform a righteous action by which this reward will increase.” So I said to myself “You are in the world and (surrounded by) aspirations”.

On the authority of Bukayr or Abû Bukayr that Ibrahîm at-Taymee said “The one who is not afflicted with sadness and grief should fear being from the people of the Fire because the people of Paradise will say

“All praises and thanks be to Allâh, who has removed from us grief” (35:34)

It is necessary for the one who does not fear (the punishment of Allâh) to be fearful of not being from among the people of Paradise, because they will say

“Aforetime we were afraid with our families (from the punishment of Allâh)” (52:26)

Zakariyyah al-‘Abdee reported about Ibrahîm an-Nakha’i that he wept during his illness and the people said to him “O Abû Imran! What makes you weep?” He replied,

“How can I not weep while I am waiting for a messenger from my lord, to inform me whether it is this or that (ie Paradise or Hellfire)”.

Hisham ibn Hassan said “when it was said to Muhammad ibn Wâsi’ “In what state do you wake up, O Abû Abdullah?”. He replied “What is one to think of a man who moves a stage closer to the Hereafter every day”.


Taken from

Secrets Of Salah – 11


Page 13 and 14..

When he reverently utters, Allahu Akbar, his heart and tongue are in perfect unison, and Allah is greater in his heart than all else, and he confirms this belief with his tongue. Allah is more mighty in his heart than everything else. His takbeer is true, for nothing in his heart diverts him from Allah.

If anything in his heart distracts him from Allah, it just shows that, that object is more important for him than Allah. So his takbir becomes mere lip-service because his heart is focused on other than Allah and revered other than Allah. It is only when the heart obeys the tongue in takbor, that the person sheds all arrogance, which is a negation of his slave-hood, and it prevents him from focusing on other than Allah. And when Allah is with him and greater in his heart than anything else, then his takbir prevents him from these two disasters which are the greatest barriers that can arise between him and Allah, (arrogance and heedlessness.) So when he says,

Glory be to Allah and by your praise. Blessed is your name and exalted is your station and there is no God but you,” and praises Allah as His right, he emerges from his state of heedlessness (ghafla). For heedlessness is a veil between him and Allah. He utters the majestic words of glorification with which a Mighty King is addressed when you enter His presence, and this praise is a preface to asking fulfillment of his need. Underlying these words is the inherent etiquette of devotion and reverence as will procure for him the divine attention, pleasure, and divine fulfillment of his needs.

Before he begins his recitation, he seeks Allah’s protection from the accursed devil. For satan is most desperately trying to humiliate the salve and degrade him while he stands in the most exalted position ever conferred upon man, and also the most beneficial for him in this world and the hereafter. Thus satan does his utmost to make him lose the honor and felicity of salaat. If satan is unable to cut off his physical performance of salaat, he will cut his heart off and cast within his heart all sorts of evil whisperings that distract him from upholding the rights of slave hood before Allah. So the slave is commanded to seek Allah’s protection against satan, so that his standing before his Lord may be protected, his heart may come to life, and it may be illuminated with understanding the speech of Allah, his master. For Allah is the cause of his spiritual life, of his success and happiness. Therefore, satan is most desperate to debar him from achieving the goal of recitation. Since Allah knows the envy of the satanic enemy of man, and he also knows the weakness of the salve before satan. Allah has commanded him to seek refuge and protection in Him, and seeking Allah’s protection from satan’s enmity will suffice him. It is as though the slave is being told,

‘You are helpless before this ancient enemy, so seek My protection. I will protect you from him. And seek My help, I will help you against him and protect you and suffice you against him.’

To be continued…


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