Light Up Your Life With Islam

Posts tagged ‘heart’

If feelings could be preserved


Dedicated to my Fiqh-ul-Quloob class.

If feelings could be preserved…

I would preserve the feeling of being in the gardens of paradise, (1)
I would preserve the feeling that is created by the spark in a scholar’s eye,

I would preserve the feeling of my heart getting scrubbed of soot,
I would preserve the feeling of sitting with friends, who’re really cool,

I would preserve the feeling of getting clear of each of my doubts,
I would preserve the feeling of being far away from the tempting worldly calls and shouts,

I would preserve the feeling of getting to know all what’s right,
I would preserve the feeling of utmost belief in His Might,

I would preserve the feeling of feeling small in front of those who are really great,
I would preserve the feeling of getting advice of knowledge from my ‘ilm mate,

I would preserve the feeling of knowing that there is a lot of khayr among the darkness,
I would preserve the feeling of drinking in every word like a pearl, with gladness,

I would preserve the feeling of sakeenat raining from up above, (2)
I would preserve the feeling of closeness to my Rabb full of love,

I would preserve the feeling of angels’ wings spread over like a canopy, (3)
I would preserve the feeling of my heart being satisfyingly full and just so happy,

I would preserve the feeling of being shown by Allah, my sins right in my face,
I would preserve the feeling of being described to me their cure with an indescribable solace,

I would preserve the feeling of being soothed by beautiful words washing over me,
I would preserve the feeling of so much gems before me to seek,

I would preserve the feeling that comes with beneficial knowledge going into your soul,
I would preserve the feeling of being hungry for that treasure, more and more

Oh! If only feelings could be preserved…


(1) Prophet Muhammad sallallahu ‘alaihi wasallam said:
“When you pass by the gardens of paradise, stop and graze.”  They said, and what are the gardens of paradise?  He (sallallahu ‘alaihi wasallam) said, “Circles of remembrance.”  [Ahmad & At-Tirmidhi who rated it hassan ghareeb (sound but with few chains)]

(2) Prophet Muhammad sallallahu ‘alaihi wasallam said:
“No people gather in any of the houses of Allah to recite the Book of Allah and to study it between them but that the sakeena descends on them and mercy covers them and the angels surround them and Allah remembers them to those in His presence.” [Sahih Muslim]

(3) On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (sallallahu ‘alaihi wassalam), who said:
Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah’s name is being invoked: they sit with them and fold their wings round each other, filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet sallallahu ‘alaihi wassalam) said: Then Allah (mighty and sublime be He) asks them – [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet sallallahu ‘alaihi wassalam) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet sallallahu ‘alaihi wassalam) said: They say: O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet sallallahu ‘alaihi wassalam) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer. [It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa’i)]

Never experienced these feelings? They only come with attending gatherings of beneficial knowledge. Try attending them.

Hajrah. :)

Do you have these Symptoms?


Effect of Eman (Belief) on Human Life

Below are some indicators that you should have in you, if you have eman (belief). If you lack some of them, analyze and correct yourself.

Love of Allah and Prophet Muhammad s.a.w (if you don’t feel it, you don’t have eman).
Allah says in the Quran, “But those who believe are stronger in love for Allah.” (Al-Baqarah 165).
Give marks to yourself, how much love do you feel?

“Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allah. For them are good tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great attainment.” (Yunus 62-64).
They will not grieve; neither in the hereafter nor now i.e. in this world (as grammatically this tense is used for both present and future). They’ve got Allah’s love, they don’t care for other petty things now.
People are thrown in depths of despair when someone leaves them, but this is not the case with believers. Think of the Sahabiyya whose son was dead and she was talking normally with her husband. What gave her the strength?
Seek refuge from trials, but when you are afflicted with something then show strength, be brave!

“Allah is the ally of those who believe. He brings them out from darkness-es into the light.” (Al-Baqarah 257).
This is for both the worlds. If you have Allah’s friendship, you’ll be shown a way everywhere.
And remember it says in a hadith, Allah gives eman only to the one He likes. Think, does He like me?

“Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which is the great attainment.” (At-Tauba 72).

“And whoever believes in Allah – He will guide his heart.” (At-Taghabun 11).
You will get guidance to the straight path.
“Indeed, those who have believed and done righteous deeds – their Lord will guide them because of their faith.” (Yunus 9).

You’ll be hopeful.
“but you expect from Allah that which they expect not.” (An-Nisa 104).

You’ll be saved from distress.
“and saved him from the distress. And thus do We save the believers.” (Al-Anbiya 88).

You’ll be given a pure life.
“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life,” (An-Nahl 97).

You’ll be given reward of your good deeds in this life too.
It says in a hadith, And He provides for him on his obedience.

“Those are the believers, truly. For them are degrees [of high position] with their Lord” (Al-Anfal 4).

Obedience becomes easy.
It says in a hadith, believer is like a submissive camel, wherever he is led, he follows.

He is thoughtful for everyone.
He feels for others as body feels for its aching head.

He feels happy in giving away for the sake of Allah.

He loves and is loved.
Abu Hurairah (r.a) narrated: The Prophet s.a.w said, “A Momin is an embodiment of love and affection and there is no good in one who neither loves nor is loved”. (Ahmad 400,2).

He uses his abilities in Allah’s way.

Allah puts his love in others’ hearts.
“Indeed, those who have believed and done righteous deeds – the Most Merciful will appoint for them affection.” (Maryam 96).

He is innocent. (But not stupid, he’s not fooled from the same place twice).

Shaitan has no power over him.
“Indeed, there is for him no authority over those who have believed and rely upon their Lord.” (An-Nahl 99).
It says in a hadith, Indeed momin tires the devils like you tire out your camel in a journey.

From a hadith, A believer is like a mirror to the believer, he safeguards his property and he watches over his back.

He is very conscious about his sins.
It says in a hadith, A believer sees his sins as if he were sitting under a mountain which he is afraid may fall on him.

He accepts advice. (From a hadith).

Suhaib (r.a) narrated: Allah’s messenger s.a.w said, “Strange is the case of a believer, there is good for him in everything, and this is only for the believer. If a blessing reaches him, he is grateful to Allah which is good for him, and if an adversity reaches him, he is patient which is good for him.” (Muslim, Kitab-uz-Zuhd 7500).
I love this one, good in everything. We’re either happy or sad in our life so if we’re grateful and patient in both situations, there is only good every moment!

His food habits change.
He drinks in one intestine, whereas a disbeliever drinks in 7 intestines. (From a hadith).

His talk changes.
Abdullah (r.a) narrated: Allah’s messenger s.a.w said, “A Momin is not the one who taunts, curses, speaks indecently or abuses others.” (Ibn-e-Haban, Kitab-ul-Eman 192).

Hajrah. :)

P.S. Everything is taken from either the Quran or the sunnah. But I haven’t put those ahadith in quotation marks whose words may not be exact.

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

The Real Deal @ Winds of Change!


With the event ‘Winds of Change’ by Youth Club aspirations, inspirations and emotions in general were running high. I, too, was feeling the same. :p

Everyone wanted to do, or rather start, something.
All the time, things said by brothers Adnan & Hamza were floating in my mind. So, I was sitting just like that thinking about something remotely different and it hit me.

This picture popped in my mind and I said to myself, “But this is awesome, they gave the plan of action themselves”.

(*Note: Its Bayyinah, not Bayinnah.)

Brother Hamza Andreas Tzortzis said at UCI, “Pakistan will not change with power, Pakistan will not change with gold, Pakistan will not change with money…. Pakistan will only change when we change our hearts.”
(By the way, can you guess what changes the hearts forever?)

So the first thing is that hearts be softened. We get to realize, at the very first step, that Allah DOES exist. We belong to Him, have to return to Him and have to spend our lives according to His likes and dislikes. This recognition was reinforced in us by these iERA people (by the will of Allah s.w.t), alhamdulillah.

And so the earth was ready now for the seed to be sown.

Then comes the next step. In order to live our life according to Allah s.w.t’s likes and dislikes, we need to know what His likes and dislikes are. For that we need the Quran because it is the Word of Allah i.e. Allah’s speech, He speaks to us directly in it.
Naturally we need to understand this Great Book through and through.

So here you are. Notice the 3rd website mentioned by brother Hamza  on the white board in the picture?
On this website you’ll get the detailed explanation of the Quran with the contextual background and all inshaAllah.

Let’s start today. Download it, trim it into 10 minutes chunks and load it into your mobile. This way you can listen to it while commuting or waiting.

Check out websites for explanation of Quran at the end of this post.

By the way, this plan is something individual and very personal. After we’re done with the explanation of the Quran we can go to the rest of the websites mentioned in the picture and build up reasoning, relate it with our Quran notes and be ready for any sort of serious discussions and debates etc. :p

As for doing something collectively, I’m sure Youth Club’s cooking up something for you. ;)
Join them:

Here are the websites for Quran’s explanation:
On the white-board in the picture:
Another one recommended by me:

P.S. Remember that you won’t really understand the Quran unless you are taught by a teacher i.e. by listening (be it an online teacher). Its just like you’d never understand your physics or chemistry book unless you have a teacher for that.

Hajrah. :)

Read previous post on ‘Winds of Change’ here.

These are the Winds of Change – Where are you going?


Alhamdulillah! All praise is to Allah s.w.t indeed, Who gave me the opportunity to attend SIST ’12 and be a part of Winds of Change!
There are no words to describe how it has gone so far. Words fail me! Everyone knows it’s amazing! :p

But what I really want to say is…. Hearts are yet soft. And soft hearts can be molded.
Brother Jamal Khattak put it beautifully at the end: “How many more talks would you hear before you decide to change yourself? What are you waiting for? Death?”

This shook me!
Usually what’s at the back of our mind when we’re getting all inspired by talks? Brother Hamza Tzortzis, brother Adnan Rashid, sister Sara Chaudhry…..all these people went through changes, had some experiences etc and they started living for Allah. But me? I’m young! (Well, they’re young too).
Okay, I want to change but it’s difficult. Oh well, I’ll change automatically anyway when I’ll go through some experience in life.  And there is where we go wrong, SNAP!

Allah s.w.t gives at least ONE chance to every human. A chance to recognize their Lord and turn back to Him. But that chance or moment of realization is different for everyone. Some people get to experience stuff themselves. Some might get the chance to listen to others and have an opportunity to learn from them and thus take a turn for the better. We’ve all been given the golden opportunity to listen to these amazing people and cry with their stories.

Before we get out of all these good feelings and forget about it and go back to our confused life again, we need  to do something now. You may forget this time (Allah forbid) and never get an opportunity again….. What would happen then? It’s unimaginable! Death awaits us right at the corner. Let’s not turn back, now that we’ve come this far.

We know now that we have to live our life according to Allah’s wishes. That Quran is His Word. It’s the only real thing in the world. Yes, Quran is the only real thing. Other than that nothing can change your heart absolutely. We need to open it, today. We need to make a connection with it. We need to understand it. If only for 5 minutes every day. Yes, those too who think they know it. This is the ONLY way to change our lives and Pakistan’s future for the better. This is guaranteed!

Wake up people! And help each other in good. Because WE are the winds of change! (InshaAllah).

If I brought my friends here and listened to everything and didn’t change anything about me then I wasted it. No use. If fear & love of Allah didn’t ignite in me, if I didn’t think of changing my bad company, if I didn’t become humble towards my parents, if I’m still not praying or praying on time with khushoo (requirement of namaz), if I’m still living for this lowly world then everything is wasted.

Let us begin with this dua. O Allah! Guide me to the straight path, the path that would take me toward You. Make it easy for me to please You. Make it easy for me to face the foul world.

He will listen. That is a promise. He will, inshaAllah. The key is to do it sincerely. :)

Because if not now, when? Period.

Hajrah. :)

P.S. Winds of Change is still on, alhamdulillah. Check the details here.

Secrets of Salah – 9


Page 10..

Allah created Man especially Himself, and He created everything else for Man’s sake.


As Allah swt says (as reported in narrations from Bani Israel): O son of Adam, I created you for Myself and I created everything for you. It is my right that you should not be distracted from the purpose (of creation) by that which I created for you.”


And another narration states, “O son of Adam, I created you for Myself, so do not play. I have guaranteed your provision, so do not exhaust yourself. O son of Adam, seek Me, you will find Me. If you find Me, you have found everything. And if you lose Me, you have lost everything. And I should be more beloved to you than all things.


And Allah has made salaat a means of gaining His love, nearness, intimacy and conversing with Him.


The time between two salawat breeds heedlessness, hardness of the heart, aloofness and indifference which leads to errors and mistakes. These distance him from his Lord, and make him drift away from His nearness. Thus, he becomes as though he were a stranger to worship, and he no longer belongs to the ranks of Allah’s slaves. It is as though he has willingly handed himself over to the satanic enemy who has imprisoned him, chained him, bound him and confined him in the prison of his base self and desires. So his lot is suffocation in his heart and a host of worries, grief, sorrows and regrets without knowing why.

To be continued…



Secrets Of Salah – 3


Page 3..

Drought and famine repeatedly attack the heart and soul; therefore Allah renews the invitation to His banquet for His slave time and time again, five times a day as His special mercy. Each time the slave stands before his master appealing for divine kindness, his thirst is quenched by the one who sends spiritual rain for the hearts and clouds bearing the rain, so that the vegetation of Imaan does not wither and the fruits of goodness do not waste away, and so the heart may constantly be watered and nurtured by the rain of Divine Mercy.

The drought of the heart is heedlessness, and as long as the slave is in a state of remembering Allah and advancing towards Him, the rain of divine mercy falls upon him in gentle succession like continuous rain drops. But if he becomes heedless, his heart is afflicted with famine, in proportion to the extent of his heedlessness. Were heedlessness to become part of his nature, his heart would become like a dry barren desert, and the wild fire of worldly desires and lusts would wreak havoc in that desert, raging from all directions like a hot wind.  And his land would become barren, though it had been fertile once, with all kinds of fruits and vegetations. Yet if the rain of Divine mercy were to fall upon it, it could once again bloom, and flower and revert to its original state of beauty and lush greenery.

To be continued…


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