The Way

Whoever does good deeds -
whether a male or female -
and is a Muslim,
We shall sustain him an excellent life,
(i:hayatun tayyiba,
meaning, a pure and pleasing life
in the present world while
some of the Ulama alKiraam,
mean life in the Hereafter),
and shall certainly pay them
a recompense which befits
the best of their deeds. [16:97]

Imam 'Imad alDin ibn Kathir,
(raḥimahullāh alayh) said,
about this Ayat alKarima:
..Allah promises that He will give them an excellent life
in this world and that He will reward them according
to the best of their deeds in the Hereafter.
An excellent life includes feeling tranquillity
in all aspects of life.
It has been reported that Ibn `Abbas
and a group (of scholars) interpreted
it to mean good, lawful provisions.
It was reported that `Ali bin Abi Talib
interpreted as contentment.
This was also the opinion of Ibn `Abbas,
`Ikrimah and Wahb bin Munabbih.
`Ali bin Abi Talhah recorded from
Ibn `Abbas that it meant happiness.
Al-Hasan, Mujahid and Qatadah said:
"None gets this ﴾good life﴿
mentioned﴾ except in Paradise.''
Ad-Dahhak said:
"It means lawful provisions and worship in this life''.
Ad-Dahhak also said:
"It means working to obey Allah
and finding joy in that.''
The correct view is that a good life includes
all of these things. as found in the Hadith...

[tafsir alQuran alAdhim]

'We shall sustain him an excellent life..' [16:97]

Imam Sahl alTustari. (raḥimahullāh alayh)
said:

Life (ḥayāt) is in the removal from the servant of his plans
and management [of things] (tadbīr),
and his turning back to Allah, (i:Azza wa Jall).
management of things for him.

The student of Imam alJunayd,
Imam Abū Bakr alWarrāq (raḥimahullāh alayh)
defined this,

“the sweetness of obedience.”

Imam Ibn Rajab (raḥimahullāh alayh)

“There is an ‘early paradise’ in the world.
It is to know Allah,
to love Him,
find comfort in Him,
long to meet Him,
fear Him and obey Him.
Beneficial knowledge leads one to attain this.
Whoever’s knowledge leads him to
enter this ‘early paradise’,
will enter Paradise in the next world.
And whoever does not sniff
the fragrance of the ‘worldly paradise’,
will not sniff the
fragrance of the Paradise of the hereafter.”

Imam Ahmad Ridha,
Rahimuhullah alayh, said:

And some people take (for themselves)
other gods besides Allah;
that they love them like Allah is loved.
And for the believers,
no one's love is equal to the love of Allah...[1]

Imam 'Imad alDin ibn Kathir,
Rahimuhullah alayh, said:

Because these believers love Allah,
know His greatness,
revere Him, believe in His Oneness,
then they do not associate anything
or anyone with Him in the worship.
Rather, they worship Him Alone,
depend on Him and they seek help
from Him for each and every need.[2]



[1] 2:165, Tafsir alQur'an alAdhim.
[2] 2:165, The Treasure of Faith,
(trans., from an urdu translation,
of the Qur'an alHakim),
https://www.dawateislami.net/bookslibrary/en/english-translation-kanz-ul-iman)

 

al-Jāmiʿ al-Umawī, : الجامع الأموي

"Our grandfather, (i: Sayyiduna Amir Muawiyya ibn Abu Sufyan, Radhi Allahu Ta'ala anhum), wore out two prayer rugs and began on a third, with the place of his knees, face and hands from the abundance of prayer that he offered."(1)


al-Jāmiʿ al-Umawī, : الجامع الأموي, from Mount Qasyoun

Damisq, Ibn alJubayr famously said,

"If paradise is on the earth then Damascus without a doubt is in it. If it is in the sky, then it vies with it and shares its glory".(2)

***

(1) alSiyar, 9/361, Imam alDhahabi.

(2) 579 or 580, Andalusian traveller, geographer, and poet Abul Husayn Muhammad Ibn Ahmad ibn Jubayr, when visiting Damascus.

 

ababil

Imam 'Imad alDin ibn Kathir alShafi'i (رحمه الله)
[alQur'an al'Adhim, a discussion of the word Hanif,
Sura alAn'am]:

Allah commands His Prophet ﷺ,
the [(i: Sayyid) alMursalin, (Messengers)],
to convey the news
of being guided to Allah's straight path.
This path is neither wicked,
nor deviant,

دِينًا قِيَمًا

(a right religion...)
that is,
established on firm grounds,

مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(The religion of Ibrahim,
Hanifan and he was not of the Mushrikin.)

Allah said in similar Ayat,

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ

(And who turns away from the religion of Ibrahim
except him who deludes himself?) [2:130],

and,

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ

(And strive hard in Allah's cause as you ought to strive.
He has chosen you,
and has not laid upon you in religion any hardship:
it is the religion of your father Ibrahim.) [22:78],

and,

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ - وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Verily, Ibrahim was an Ummah (or a nation),
obedient to Allah, a Hanif,
and he was not one of the Mushrikin.
(He was) thankful for His (Allah's) favors.
He (Allah) chose him (as an intimate friend)
and guided him to a straight path.
And We gave him good in this world,
and in the Hereafter he shall be of the righteous.
Then, We have sent the revelation to you (saying):
"Follow the religion of Ibrahim, (he was a) Hanif,
and he was not of the Mushrikin") [16:120-123].

Ordering the Prophet ﷺ to follow
the religion of Ibrahim, the Hanifiyyah,
does not mean
that Prophet Ibrahim reached more perfection
in it than our Prophet ﷺ.
Rather, our Prophet ﷺ perfectly established the religion
and it was completed for him;
and none before him reached this level of perfection.
This is why he is the Final Prophet,
the [i:Sayyid] of all the Children of Adam
who holds the station of praise and glory,
the honor of intercession
on the Day of Resurrection.
All creation (on that Day) will seek him,
even Ibrahim the friend of Allah, peace be upon him
[to request the beginning of Judgement].

Imam Ahmad recorded that Ibn 'Abbas said,
"The Messenger of Allah was asked,
'Which religion is the best with Allah,
the Exalted?'

He said,

الْحَنِيفِيَّةُ السَّمْحَةُ

(alHanifiyyah alSamhah
(the easy monotheism))"

Allah said next,

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

(Say: "Verily, my Salah,
my sacrifice, my living, and my dying are
for Allah, the Lord of the all that exists.")

Allah commands the Prophet ﷺ
to inform the idolators
who worship other than Allah
and sacrifice to something other than Him,
that he opposes them in all this,
for his prayer is for Allah,
and his rituals are in His Name alone,
without partners.

Allah said in a similar statement,

فَصَلِّ لِرَبِّكَ وَانْحَرْ

(Therefore turn in prayer to your Lord and sacrifice.) [108:2],

meaning, make your prayer
and sacrifice for Allah alone.
As for the idolators,
they used to worship the idols
and sacrifice to them,
so Allah commanded the Prophet ﷺ
to defy them and contradict their practices.
Allah, the Exalted,
commanded him to dedicate
his intention and heart to being
sincere for Him alone.

Mujahid commented,

إِنَّ صَلَاتِي وَنُسُكِي

(Verily, my prayer and my Nusuk...)

refers to sacrificing during Hajj and 'Umrah.

The Ayah,

وَأَنَا أَوَّلُ الْمُسْلِمِينَ

(and I am the first of the Muslims.)

means, from this Ummah,
according to Qatadah.
This is a sound meaning,
because all Prophets before our Prophet ﷺ
were calling to Islam,
which commands worshipping Allah alone
without partners.

Allah said in another Ayah,

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ

(And We did not send any Messenger
before you but We revealed to him (saying):
"None has the right to be worshipped but I,
so worship Me.") [21:25]

Allah informed us that Nuh said to his people,

فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ

(But if you turn away,
then no reward have I asked of you,
my reward is only from Allah,
and I have been commanded to be of the Muslims.) [10:72]

Allah said,

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ - وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

(And who turns away from the religion of Ibrahim
except him who deludes himself?
Truly, We chose him in this world and verily,
in the Hereafter he will be among the righteous.
When his Lord said to him, "Submit (i.e. be a Muslim)!"
He said, "I have submitted myself (as a Muslim)
to the Lord of the all that exists."
And this was enjoined by Ibrahim upon his sons
and by Ya'qub (saying),
"O my sons! Allah has chosen for you the (true) religion,
then die not except as Muslims.") [2:130-132].

Yusuf, peace be upon him, said,

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

(My Lord! You have indeed bestowed on me of the sovereignty,
and taught me something of the interpretation of dreams –
the (Only) Creator of the heavens and the earth!
You are my Wali (Protector) in this world and in the Hereafter.
Cause me to die as a Muslim,
and join me with the righteous.) [12:101]

Musa said,

وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ - فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ

(And Musa said: "O my people!
If you have believed in Allah,
then put your trust in Him if you are Muslims."
They said: "In Allah we put our trust.
Our Lord! Make us not a trial for the folk
who are wrongdoers.
And save us by your mercy
from the disbelieving folk") [10:84-86]

Allah said,

إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ

(Verily, We did send down the Tawrah,
therein was guidance and light,
by which the Prophets,
who submitted themselves to Allah's will,
judged for the Jews.
And the rabbis and the priests [did also].) [5:44],

and,

وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ

(And when I (Allah) inspired Al-Hawariyyun (the disciples) [of 'Isa]
to believe in Me and My Messenger, they said:
"We believe. And bear witness that we are Muslims.") [5:111]

Therefore, Allah states that He sent all His Messengers
with the religion of Islam,
although their respective laws differed from each other,
and some of them abrogated others.
Later on, the Law sent with Muhammad ﷺ abrogated
all previous laws and nothing will ever abrogate it,
forever. Certainly, Muhammad's Law will always be apparent
and its flags raised high,
until the Day of Resurrection.

The Prophet ﷺ said,

نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ

(We, the Prophets, are half brothers, but our religion is one.)

Half brothers, mentioned in the Hadith,
refers to the brothers to one father,
but different mothers.
Therefore, the religion,
representing the one father, is one;
worshipping Allah alone without partners,
even though the laws which are like
the different mothers in this parable,
are different.
Allah the Most High knows best.

Imam Ahmad recorded that 'Ali said that
when the Messenger of Allah ﷺ
used to start the prayer with Takbir
[saying, "Allahu Akbar" (Allah is the Great)]
he would then supplicate,

وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِينَ

(I have directed my face towards He Who
has created the heavens and earth,
Hanifan and I am not among the Mushrikin.
Certainly, my prayer, sacrifice,
living and dying are all for Allah, Lord of the worlds.)

اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

(O Allah! You are the King,
there is no deity worthy of worship except You.
You are my Lord and I am Your servant.
I have committed wrong against myself
and admitted to my error, so forgive me all my sins.
Verily, You, only You forgive the sins.
(O Allah!) Direct me to the best conduct,
for none except You directs to the best conduct.
Divert me from the worst conduct,
for only You divert from the worst conduct.
Glorified and Exalted You are.
I seek Your forgiveness and repent to You.)

This Hadith,
which was also recorded by Muslim in the Sahih,
continues and mentions
the Prophet's supplication in his bowing,
prostrating and final sitting positions.]

 

Imam 'Imad alDin ibn Kathir alShafi'i (رحمه الله)[alQur'an al'Adhim16:36]:

Allah tells us about
the idolators delusion over their Shirk,
and the excuse they claimed
for it based on the idea that
it is ordained by divine decree.

He says:

لَوْ شَآءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَىْءٍ نَّحْنُ وَلا ءَابَاؤُنَا وَلاَ حَرَّمْنَا مِن دُونِهِ مِن شَىْءٍ

((They say:
"If Allah had so willed,
neither we nor our fathers
would have worshipped any
but Him,
nor would we have forbidden
anything without (a command from) Him.")
They had superstitious customs
dealing with certain animals,
e.g. the Bahirah the Sa'ibah
and the Wasilah and other things
that they had invented
and innovated by themselves,
with no revealed authority.
The essence of what they said was:
"If Allah hated what we did,
He would have stopped by punishing us,
and He would not have enabled us to do it."

Rejecting their confusing ideas,

Allah says:

فَهَلْ عَلَى الرُّسُلِ إِلاَّ الْبَلَـغُ الْمُبِينُ

(Are the Messengers charged with anything
but to clearly convey the Message) meaning,
the matter is not as you claim.
It is not the case that Allah did
not rebuke your behavior;
rather, He did rebuke you,
and in the strongest possible terms,
and He emphatically forbade you
from such behavior. To every nation - that is,
to every generation,
to every community of people -
He sent a Messenger.
All of the Messengers
called their people to worship Allah (Alone)
as well as forbidding them from
worshipping anything
or anybody except for Him.

أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ

(Worship Allah (Alone),
and shun the Taghut (all false deities).)
Allah continued sending Messengers
to mankind with this Message,
from the first incidence of Shirk
that appeared among the Children of Adam,
in the people to whom Nuh was sent -
the first Messenger sent by Allah
to the people of this earth -
until He sent the final Messenger, Muhammad,
whose call was addressed
to both men and Jinn,
in the east and in the west.
All of the Messengers
brought the same Message, as Allah says:

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ

(And We did not send any Messenger
before you (O Muhammad)
but We revealed to him (saying):
None has the right to be worshipped but I (Allah),
so worship Me (alone and none else).") (21:25)

وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ

(And ask (O Muhammad) those Messengers of Ours
whom We sent before you:
"Did We ever appointed to be worshipped
besides the Most Gracious (Allah)") (43:45)

And in this Ayah, Allah says:

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ

(And We have indeed sent a Messenger
to every Ummah (community, nation) (saying):
"Worship Allah (alone),
and shun the Taghut (all false deities).")

So how could any of the idolators say,

لَوْ شَآءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَىْءٍ

(If Allah had so willed,
we would not have worshipped any but Him,)
The legislative will of Allah is clear
and cannot be taken as an excuse by them,
because He had forbidden them to do that
upon the tongue of His Messengers,
but by His universal will i.e.,
by which He allows things to occur
even though they do not please Him
He allowed them to do that
as it was decreed for them.
So there is no argument in that for them.
Allah created Hell
and its people both the Shayatin (devils)
and disbelievers,
but He does not like His servants to disbelieve.
And this point constitutes the strongest proof
and the most unquestionable wisdom.
Then Allah informs us that He rebuked them
with punishment in this world,
after the Messengers issued
their warning,

thus He says:

فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ

(Then among them were
some whom Allah guided,
and among them were some
who deserved to be left to stray.
So travel through the land and see
the end of those who denied (the truth).)
This means: ask about what happened
to those who went against
the Messengers
and rejected the truth, see how:

دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَـفِرِينَ أَمْثَـلُهَا

(Allah destroyed them completely,
and a similar
(end awaits) the disbelievers.) (47:10)

and,

وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نكِيرِ

(And indeed those before them
belied (the Messengers of Allah),
so then how terrible
was My denial (punishment)) (67:18)

Then Allah told His Messenger
that His eagerness to guide them
will be of no benefit to them if Allah wills
that they should be misguided,

as He says:

وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئاً

(And for whoever Allah wills
to try with error,
you can do nothing
for him against Allah) (5:41).

Nuh said to his people:

وَلاَ يَنفَعُكُمْ نُصْحِى إِنْ أَرَدْتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ

("And my advice will not profit you,
even if I wish to give you good counsel,
if Allah's will is to keep you astray.")(11:34).

In this Ayah, Allah says:

إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لاَ يَهْدِى مَن يُضِلُّ

((Even) if you desire that they be guided,
then verily,
Allah does not guide those
whom He allowed to stray,)

As Allah says:

مَن يُضْلِلِ اللَّهُ فَلاَ هَادِيَ لَهُ وَيَذَرُهُمْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ

(Whomsoever Allah allows to stray,
then there is no guide for him;
and He lets them wander
blindly in their transgressions.) (7:186)

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

(Truly! Those deserving the Word (wrath)
of your Lord will not believe,
even if every sign should come to them -
until they see the painful torment) (10:96-97).

فَإِنَّ اللَّهَ

(then verily, Allah)
meaning, this is the way
in which Allah does things.
If He wills a thing, then it happens,
and if He does not will a thing,
then it does not happen.

For this reason Allah says:

لاَ يَهْدِى مَن يُضِلُّ

(Allah does not guide those
whom He allowed to stray,)

meaning the one whom
He has caused to go astray,
so who can guide him
apart from Allah No one.

وَمَا لَهُم مِّن نَّـصِرِينَ

(And they will have no helpers.)
means,
they will have no one to save
them from the punishment of Allah,

أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ

(Surely, His is the creation
and commandment.
Blessed is Allah,
the Lord of all that exists!) (7:54).

 

Imam 'Imad alDin ibn Kathir alShafi'i (رحمه الله):

Allah said,

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

(And the Najm
and the trees prostrating.)

Ibn Jarir commented,

"Scholars of Tafsir disagreed
over the meaning of Allah's statement,
'And the Najm.'
They agreed,
however,
that the trees mentioned here
are those that stand on trunks."

Ali bin Abi Talhah reported
that Ibn 'Abbas said,
"An-Najm refers to the plants
that lay on the ground."

Similar was said by Sa'id bin Jubayr,
As-Suddi
and Sufyan Ath-Thawri.
This is what Ibn Jarir preferred,
may Allah have mercy upon him.

Mujahid said, "An-Najm (the star);
the one that is in the sky."
Al-Hasan and Qatadah said similarly.

This is the saying that is the most obvious,
and Allah knows best,
for Allah the Exalted said,

أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ

(See you not that
whoever is in the heavens
and whoever is on the earth,
and the sun, and the moon,
and the stars,
and the mountains, and the trees,
and the moving creatures,
and many of mankind prostrate
themselves to Allah.) (22:18) [1]

***




Allah says,

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ

(And they were commanded not,
but that they should worship Allah,
making religion purely for Him alone,)

This is similar to Allah's statement,

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ

(And We did not send any Messenger
before you but We revealed to him:
La ilaha illa Ana.) (21:25)

Thus, Allah says,

حُنَفَاءَ

(Hunafa') meaning,
avoiding Shirk
and
being truly devout to Tawhid.

This is like Allah's statement,

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

(And Verily,
We have sent among every Ummah
a Messenger (proclaiming):
"Worship Allah,
and avoid the Taghut (false deities).") (16:36)

A discussion of the word Hanif
has already been mentioned
previously and in Surat Al-An'am,
so there is no need to repeat it here.

وَيُقِيمُوا الصَّلَاةَ

(and perform Salah)

And this is the best
of the physical forms of worship.

وَيُؤْتُوا الزَّكَاةَ

(and give Zakah,)

This is doing good
to the poor and the needy.

وَذَٰلِكَ دِينُ الْقَيِّمَةِ

(and that is the right religion.)

meaning,
the upright
and just religion,
or the nation
that is straight
and balanced.[2]

***
[1] Tafsir alQur'an al'Adhim.
[2] ibid.

 

Imam ‘Abd Allah Ibn alMubarak (rahimahullahi Ta'ala alayh) said:

If I leave out a single etiquette of Islam,
I fear that Allah,
will deprive me of all that
He has bestowed me with. (1)

Imam ‘Abd Allah Ibn alMubarak (rahimahullahi Ta'ala alayh) said:

“Whoever belittles etiquette
will be punished by being deprived
of the sunnah,
and who leaves a sunnah
will be deprived
of the fard (obligatory) deeds
and he will eventually
be deprived
of his recognition of Allah, (2)

(i about good manners,
Imam alWasiti, (rahimahullahi Ta'ala alayh) said:

It is when one does not argue
due to his
complete awareness of Allah.
It is also said
it means the relinquishment
of immoral characteristics
and the adornment of virtuous characteristics.
It is also said that it means
offering the good
while withholding the vile.

(i: Imam alTasturi, (rahimahullahi Ta'ala alayh)),
Sahl was once asked about it so he replied:

‘The lowest form of it is showing, tolerance,
lack of retribution
and mercy towards the wrongdoer,
while asking Allah to forgive him and showing sympathy towards him.'(3)

Imam Ibn Muflih alHanbali, (rahimahullahi Ta'ala alayh) wrote :

“More than 5,000 people used to attend the lectures of Imam Ahmad. Less than 500 used to write, and the rest learned themselves good character from him.(4)

***
(1) Kitabu alTahajjud, alIshbili.
(2) Shu’abul Iman, Hadith: 3017.
(3) Madaarij alSalikeen (2/294).
(4) Adab Shar’iyah, 2/97.

 

One of the Awliya of Allah, Azza wa Jall, said:

A sufi is not a sufi unless,
were everything that is in him
to be exposed
on a plate in the marketplace,
he would not be ashamed of anything
that came to light.'

Imam alHaddad, Rahmat Allahi Tala alayhima, said:

If you cannot make
your inward better
than your outward,
the least that you can do
is to make them equal,
so that,
you behave equally well privately
and publicly
in obeying
God's injunctions,

avoiding
His prohibitions,
respecting
what He has made sacred,
and
hastening to please Him.

This is the frst step
a servant takes on the path....

***


Know that you will never
attain to the performing of obligations,
the avoiding of the prohibited things,
and the performance of the supererogarory acts
that He has laid down for
you to draw nearer to Him,
save through knowledge.
Seek it then! [3]

***
Know that a religious man
is not likely to do anything
which is itself illicit
such as eating forbidden animals
or wrongfully appropriating
other people's money by coercion,
injustice, theft, or pillage,
for these usually proceed from hard
oppressive men
and rebellious demons.[4]

***
[1] The Book of Assistance.
[2] ibid.
[3] ibid.
[4] ibid.

 

Imam Ibn Rajab [رحمه الله] said:

❝Seeking forgiveness is a seal for all righteous deeds.
It seals the prayer, Hajj, Qayyam Al-Layl the night prayer and it seals gatherings.
Therefore, if it was a Remembrance of Allaah then it is like putting a stamp of seal on it and if there were mistakes and deficiencies then it would be an expiation for it.
Likewise it is befitting to complete the month of Ramadan with seeking forgiveness.




Imam ;Umar ibn 'Abd alAziz [رحمه الله] wrote to the different regions commanding them to complete Ramadan with seeking forgiveness and giving Sadaqa Al-Fitr. Indeed Sadaqa Al-Fitr is purification for the fasting person from mistakes and evil deeds and seeking forgiveness patches that which is torn from the fast due to mistakes and evil deeds.
This is why some of the previous scholars said: 'Indeed Sadaqa Al-Fitr for the fasting person is like performing the two Sajdas for forgetfulness for the prayer.'

Malik reported: Sa’id ibn al-Musayyib, may Allah be pleased with him, said, “Whoever attends Isha prayer on the Laylat Qadr has taken his share of reward from it.”



Imam Sa`id bin alMusayyib (Ra) said performing the Friday Prayer is “more beloved to me than a supererogatory (voluntary) Hajj.”
Imam Hasan Al-Basri (Ra) said: “Your proceeding to fulfil the need a fellow Muslim is better for you than one Haj after another!”

 

And Shaytan will say
when the matter has been decided:
"Verily,
Allah promised you a promise of truth.
And I too promised you,
but I betrayed you.
I had no authority over you
except that I called you,
and you responded to me.
So blame me not,
but blame yourselves.
I cannot help you,
nor can you help me.
I deny your former act
in associating me (Shaytan)
as a partner with Allah
(by obeying me in the life of the world).
Verily, there is a painful torment
for the wrongdoers.''

Imam Fakhr alDin alRazi, alShafi'i:

هذه الآية تدل على أن الشيطان الأصلي هو النفس وذلك لأن الشيطان بين أنه ما أتى إلا بالوسوسة فلولا الميل الحاصل بسبب الشهوة والغضب والوهم والخيال لم يكن لوسوسته تأثير ألبتة

This verse shows that the original Satan is the ego (nafs).

For Satan makes clear that it is only by means of insinuation (waswasah) that he is able to reach the soul.

Had it not been for an already present disposition due to lusts, anger, superstition, or fanciful ideas, these insinuations would have had no effect at all. [1]

Imam 'Imad alDin ibn Kathir al-Shafi'i



﴿إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾


`(Verily, Allah promised you a promise of truth.)

by the words of His Messengers that if you follow them,

you will gain safety and deliverance.

Truly, Allah's promise was true and correct news, while I promised you then betrayed you.'

Allah said in another Ayah,



﴿يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً ﴾


(He (Shaytan) makes promises to them,
and arouses in them false desires;
and Shaytan's promises are nothing but deceptions.) 4:120



﴿وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ﴾


(I had no authority over you)

Shaytan will say, `I had no proof for what I called you to,
nor evidence for what I promised you,



﴿إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى﴾


(except that I called you, and you responded to me.)

even though the Messengers establish the proof
and unequivocal evidences against you
and affirmed the truth of what they were sent to you with.
But you disobeyed the Messengers and ended up earning this fate,


﴿فَلاَ تَلُومُونِى﴾


(So blame me not,) today,



﴿وَلُومُواْ أَنفُسَكُمْ﴾


(but blame yourselves.),

because it is your fault for defying the proofs
and following me in the falsehood that I called you to.'

Shaytan will say next,



﴿مَّآ أَنَاْ بِمُصْرِخِكُمْ﴾


(I cannot help you),

I cannot benefit, save,
or deliver you from what you are suffering,



﴿وَمَآ أَنتُمْ بِمُصْرِخِىَّ﴾


(nor can you help me.),

nor can you save me and deliver me
from the torment and punishment I am suffering,



﴿إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ﴾


(I deny your former act of associating me (Shaytan) as a partner with Allah.)

or because you associated me with Allah before,'
according to Qatadah. Ibn Jarir commented;
"I deny being a partner with Allah, the Exalted and Most Honored.''
This opinion is the most plausible, for Allah said in other Ayat,



﴿وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ ﴾


(And who is more astray than one who calls on others besides Allah,
such as will not answer him till the Day of Resurrection,
and who are (even) unaware of their calls to them
And when mankind are gathered,
they will become their enemies and will deny their worshipping.) 46:5-6 and,



﴿كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً ﴾


(Nay, but they (the so-called gods) will deny their worship of them,
and become opponents to them.)19:82

Allah said next,



﴿إِنَّ الظَّـلِمِينَ﴾


(Verily, the wrongdoers),

who deviate from truth and follow falsehood,
will earn a painful torment.
It appears that this part of the Ayah
narrates the speech that Shaytan will deliver to
the people of the Fire after they enter it, as we stated.
`Amir Ash-Sha`bi said, "On the Day of Resurrection,
two speakers will address the people.
Allah the Exalted will say to `Isa, son of Maryam,
(alayhima alsalawatu wasalam)



﴿أَءَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِى وَأُمِّىَ إِلَـهَيْنِ مِن دُونِ اللَّهِ﴾


(Did you say unto men:
"Worship me and my mother as two gods besides Allah'') 5:116 until,



﴿قَالَ اللَّهُ هَـذَا يَوْمُ يَنفَعُ الصَّـدِقِينَ صِدْقُهُمْ﴾


(Allah will say: "This is a Day on which the truthful will profit from their truth.'') 5:119

Shaytan, may Allah curse him, will stand and address the people,



﴿وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى﴾


(I had no authority over you except that I called you,
and you responded to me.)

Allah next mentioned the final destination of the miserable ones,
who earned the disgrace and torment and having to listen to Shaytan address them,
then He mentioned the final destination of the happy ones,..[2]

Imam Ibrahim alTaymi ;

O Allaah!

Protect me through your religion

and the Sunnah of your Prophet ( صلى الله عليه وآله وصحبه وسلم )

from differing about the truth,

and from following desires

and the paths of misguidance,

and from the Shubuhaat al-Umoor

–the affairs that are made to resemble truth

but are falsehood in reality,

and from deviation

and (blameworthy) argumentation.” [3]


A man in front of Sayyiduna Imam ;Umar ibn alKhattab, (رضي الله عنه), was saying,

“O Allah, make me among the few.”

Umar said, “What is this supplication?”

The man said,

“I heard Allah say: And few of My servants are grateful, (34:13).

So I call upon Allah to make me among these few.” Umar said, “All of the people know better than Umar!”[4]



Imam alAhnaf ibn alQays,
the paradigm of clemency (hilm),
was once asked,

‘What is the best thing
a servant of Allah can be given?’

‘Intellect,’
he replied. ‘

And if he is not given it?’

‘Then prolonged silence.’

‘And if he is not given it?’

‘Then a virtuous etiquette.’ ‘

And if he is not given it?’ ‘

Then a harmonious companion.’

‘And if he is not given it?’ ‘

Then a fortunate condition.’

‘And if he is not given it?’

‘Then an immediate death.’ [5]


Sayyiduna Imam 'Ali ibn Abi Talib, (رضي الله عنه), said:

"Carry out the obligatory duties [Fard Ayn]

for the pleasure of Allah

and Allah will surely lead you straight to Paradise [Jannah]." [6]

Sayyiduna Imam 'Ali (رضي الله عنه), reported
regarding the Companions (Sahabah) رضی اللہ عنھم,

“If Allah was mentioned they swayed the way trees sway on a windy day…” [7]

***

[1] Tafsir alRazi 14:22.
[2] Tafsir alQuran alAdhim.
[3] Kitaab Al-Itisaam of Imaam Ash-Shaatibee (rahimahullaah) page: 57.
[4] Imam Ibrahim alTaymi reported, Ibn Abī Shaybah 29514,
[5] Abu’l-Hasan Ibn Ja`dūyah, “Mir’āt al-Murū’āt”
[6] [Tarikh] Imam al-Tabari, 5/458
[7] Abu Nu`aym, alHilya

 

Imam 'Imad alDin ibn Kathir alShafi'i (رحمه الله):

Allah says,

وَمَا هُوَ بِقَوۡلِ شَيۡطَـٰنٍ۬ رَّجِيمٍ۬

(And it is not the word of the outcast Shaytan.)

meaning, this Qur'an is not the statement of an outcast Shaytan.
This means that he is not able to produce it,
nor is it befitting of him to do so.

This is as Allah says,

وَمَا تَنَزَّلَتۡ بِهِ ٱلشَّيَـٰطِينُ • وَمَا يَنۢبَغِى لَهُمۡ وَمَا يَسۡتَطِيعُونَ • إِنَّهُمۡ عَنِ ٱلسَّمۡعِ لَمَعۡزُولُونَ

(And it is not the Shayatin who have brought it down.
Neither would it suit them nor they can.
Verily, they have been removed far from hearing it.) (26:210-212)

Then Allah says,

فَأَيۡنَ تَذۡهَبُونَ

(Then where are you going)

meaning, where has your reason gone,
in rejecting this Qur'an,
while it is manifest,
clear,
and evident that it is the truth from Allah.
This is as Abu Bakr As-Siddiq said
to the delegation of Bani Hanifah when they came to him as Muslims
and he commanded them to recite (something from the Qur'an).
So they recited something to him
from the so called Qur'an of Musaylimah the Liar,
that was total gibberish
and terribly poor in style.
Thus, Abu Bakr said,
"Woe unto you! Where have your senses gone By Allah,
this speech did not come from a god.'' Qatadah said,

فَأَيۡنَ تَذۡهَبُونَ

(Then where are you going)

meaning, from the Book of Allah and His obedience.

Then Allah says,

إِنۡ هُوَ إِلَّا ذِكۡرٌ۬ لِّلۡعَـٰلَمِينَ

(Verily, this is no less than a Reminder to the creatures.)

meaning, this Qur'an is a reminder for all of mankind.
They are reminded by it and receive admonition from it.

لِمَن شَآءَ مِنكُمۡ أَن يَسۡتَقِيمَ

(To whomsoever among you who wills to walk straight.)

meaning, whoever seeks guidance,
then he must adhere to this Qur'an,
for verily it is his salvation and guidance.
There is no guidance in other than it.

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِينَ

(And you cannot will unless (it be)
that Allah wills -- the Lord of all that exists.)

This means that the will is not left to you all,
so that whoever wishes to be guided,
then he is guided,
and whoever wishes to be astray,
then he goes astray,
rather, all of this is according to the will of Allah the Exalted,
and He is the Lord of all that exists.
It is reported from
Sulayman bin Musa that when this Ayah was revealed,

لِمَن شَآءَ مِنكُمۡ أَن يَسۡتَقِيمَ

(To whomsoever among you who wills to walk straight.)

Abu Jahl said, "The matter is up to us.
If we wish, we will stand straight,
and we do not wish,
we will not stand straight.''

So Allah revealed,

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِينَ

(And you cannot will unless (it be)
that Allah wills
the Lord of all that exists.)

This is the end of the Tafsir of Surat At-Takwir,
and all praise and thanks are due to Allah.

 

Imam 'Imad alDin ibn Kathir alShafi'i (رحمه الله):

Allah then says,

إِنَّ هَـٰذِهِۦ تَذۡكِرَةٌ۬‌ۖ

(Verily, this is an admonition,)

meaning, this Surah is a reminder.

فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلاً۬

(so whosoever wills, let him take a path to his Lord.)

meaning, a path and a way.
This means, whoever wishes to be guided by the Qur'an.
This is similar to Allah's statement,

وَمَاذَا عَلَيۡہِمۡ لَوۡ ءَامَنُواْ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ

(And what loss have they
if they had believed in Allah and in the Last Day.) (4:39)

Then Allah says,

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ‌ۚ

(But you cannot will, unless Allah wills.)

meaning, no one is able to guide himself,
enter into faith
or bring about any benefit for himself,

إِلَّآ أَن يَشَآءَ ٱللَّهُ‌ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمً۬ا

(Unless Allah wills.
Verily, Allah is Ever All-Knowing, All-Wise.)

meaning, He is Most Knowledgeable of who deserves to be guided.
So, He makes guidance easy for him
and He predestines for him that which will be a cause for it.
However, whoever deserves misguidance,
He averts guidance from him.
Unto Him belongs the most excellent wisdom
and the most irrefutable argument.

Thus, He says,

إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمً۬ا

(Verily, Allah is Ever All-Knowing, All-Wise.)

Then He says,

يُدۡخِلُ مَن يَشَآءُ فِى رَحۡمَتِهِۦ‌ۚ وَٱلظَّـٰلِمِينَ أَعَدَّ لَهُمۡ عَذَابًا أَلِيمَۢا

(He will admit to His mercy whom He wills
and as for the wrongdoers -- He has prepared a painful torment.)

meaning, He guides whomever He wishes
and He leads astray whomever He wishes.
Whoever He guides,
there is no one who can lead him astray;
and whoever He leads astray,
there is no one who can guide him.
This is the end of the Tafsir of Surat Al-Insan.
And all praise and thanks are due to Allah.

 

The Men of Allah (awliyā’)

have declared,

‘There is no teacher in the entire creation superior

(or equal to)

the Messenger of Allah; ( صلى الله عليه وآله وصحبه وسلم )

and no student greater

than Abu Bakr.’ (رضي الله عنه)

-Imam Aḥmad Riḍā (رحمه الله),


View attachment 7543

City Walls of alQuds alSharif Damascus gate, Bilad alSham

***

“Abu Bakr, (رضي الله عنه)

was not favored over people

because of an abundance of fasting and prayer.

Rather, he was only favored over them because of something that settled in his heart.”

-Imam Ibn AbdAllah alMuzani

Some scholars said while commenting on this statement:

“What was in the heart of Abu Bakr is the love of Allah Almighty,

and sincere advice to people.”


mountain of 40 Prophets, alQasyoun

***

no one can,

"estimate the Prophet ( صلى الله عليه وآله وصحبه وسلم )

as he deserves except Allah, (عز وجل)

and each knows him,

only to the extent of what he himself possesses.

Thus the most knowledgeable in the Community

about the Prophet's, ( صلى الله عليه وآله وصحبه وسلم )

rank is

Abu Bakr (رضي الله عنه)

because he was the best of the Umma,

and Abu Bakr (رضي الله عنه)

knows the Prophet, ( صلى الله عليه وآله وصحبه وسلم)

only according to Abu Bakrs (رضي الله عنه) strength.

-Imam Abu alHasan alSubki, (رحمه الله )

***

Sayyiduna Imam Abû Bakr alSiddîq (رضي الله عنه) said:

I will not leave anything the Messenger of Allah (i: صلى الله عليه وآله وصحبه وسلم ) did,

except that I will also do it;

for I fear that if I were to leave any of his ( صلى الله عليه وآله وصحبه وسلم ) commands and ways

I would deviate.

***

Sayyiduna Imam`Umar alFaruq, (رضي الله عنه), said:

“ The Iman of Abu Bakr outweighs
the iman of the entire Umma.”

***

Sayyidunna Imam Ali bin Abi Talib (رضي الله عنه), said:

“The one who has the greatest reward amongst the people
is Abu Bakr because he was unique in compiling the Quran.”

***



alMadina alMunawwarah

Upon hearing the sad news, (i: Sayyidunna Abu Turab, Imam) ‘Ali ibn Abi Talib (i: alMurtada, (رضي الله عنه) hurried towards (i: Sayyidunna) Abu Bakr’s, (رضي الله عنه) , house, all the while saying,
“Verily we belong to Allah, and to Him is our return.”

(i: Sayyidinna Imam) ‘Ali (رضي الله عنه) then stood outside the house in which (i: Sayyidunna) Abu Bakr (رضي الله عنه ) had died, and made the following long speech, which he addressed to (i: Sayyidunna) Abu Bakr (رضي الله عنه) himself:

“O Abu Bakr, may Allah have Mercy upon you.

You were the closest companion and friend of the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم);
you were a comfort to him;

you were the one he trusted most.

If he had a secret, he would tell it to you;
and if he needed to consult someone regarding a matter,
he would consult you.

You were the first of your people to embrace Islam,
and you were the most sincere of them in your faith.

Your faith was stronger than any other person’s,
as was the degree to which you feared Allah.

And you were wealthier then anyone else
in terms of what you acquired from the religion of Allah (عز وجل) (The Posessor of Might and Majesty).

You cared most for both the Messenger of Allah
(صلى الله عليه وآله وصحبه وسلم), and Islam.

Of all people, you were the best Companion to the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم);
you possessed the best qualities;

you had the best past;

you ranked the highest;

and you were closest to him.

And of all people you resembled the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
the most in terms of his guidance and demeanor.

Your ranking was higher than anyone else’s,
and the Prophet (صلى الله عليه وآله وصحبه وسلم) honored you
and held you in higher esteem than anyone else.

On behalf of the Messenger of Allah and Islam,
may Allah reward you with the best of rewards.

When the people disbelieved in the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
you believed in him.

Throughout his life,
you were both his eyes with which he (صلى الله عليه وآله وصحبه وسلم),
and his ears with which he heard.

Allah has named you truthful in his book when He said:

“And he (Muhammad (صلى الله عليه وآله وصحبه وسلم) who has brought the truth (this Qur’an and Islamic Monotheism) and (those who) believed therein, those are Al-Muttaqun (the pious and righteous persons)” (Qur’an 39:33)

When people were stingy in their support for the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
you comforted him.

And when people sat still,
you stood side by side with the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم),
facing the same hardships that he faced.

In times of hardship,
you were truly a good and noble Companion of his.
You were the ‘second of two’, his Companion in the Cave;
and the one upon whom alSakeenah descended.

You were his Companion during the migration
and you were his successor regarding the religion of Allah and His nation.

And truly good sucessor
you proved to be when the people apostatized.
You did what no other Khaleefah of a Prophet did before you.

You stood up firmly and bravely
when his other Companions
lost their resolve and became soft.

And when they became weak,
you adhered to the methodology of the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم) .

You truly were as the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم) said:
weak in your body,
but strong regarding the commands of Allah;
humble in yourself,
but lofty in your ranking with Allah;
well-esteemed in the eyes of people,
honored and great in their hearts.

Not a single one of them had any reason to dislike you,
to be suspicious of you,
or to hold you in contempt.

The weak and humble
you have always treated as strong and honorable,
making sure you gave them what was rightfully theirs.
And in this regard,
you have treated relatives and strangers equally.
Of all people,
you respect those who are most obedient to Allah
and who fear Him the most.

In your overall character,
you embody truth and compassion.
Your speech has always been characterized
by the qualities of wisdom and decisiveness.
And you have always struck a noble balance
between gentleness and firmness.
You have always based your decisions on knowedge,
and once you have made your decisions,
you have always kept a firm resolve to execute them.

Verily to Allah do we belong, and to Him is our return.
We are pleased with, and we submit to, Allah’s decree.
And by Allah,
other than the death of the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
Muslims have never been afflicted with a greater calamity
than the calamity of your death.

You have always been a protector,
a sanctuary,
and source of honor for this religion.
May Allah (عز وجل) make you join
the company of His Prophet, Muhammad (صلى الله عليه وآله وصحبه وسلم)
and may He not deprive us of your reward.
And may He not lead us astray after you.”

People had gathered around (i: Sayyidunna Imam) ‘Ali (رضي الله عنه)
and listened to his speech until he was finished.
Then they all cried with raised voices,
and they all responded in unison to
(i: Sayyidunna Imam) ‘Ali’s speech, saying,

“Indeed, you have spoken the truth.”

-Imam Ibn alJawzi

***

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said,

"I have never prostrated to an idol.

As I approached adulthood,

my father led me to a chamber of idols (Kaaba).

His father said: “These are your grand elevated gods.”

After saying this,

my father departed to attend to some other business.

I advanced to an idol and said:

“I am hungry can you feed me?”

It didn't answer. I said:

“I am in need of beautiful clothes;

bestow them on me.”

It didn't answer.

I threw off a rock upon it,

and it fell down."

Thereafter,

Abu Bakr, (رضي الله عنه),

never went to the chamber of idols in Ka'ba

to pray to the idols."

Sayyidunna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

“I knew my Lord through my Lord.”

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

The more knowledge you have,
the greater will be your fear of God.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

Our abode in this world is transitory,

our life therein is but a loan,

our breaths are numbered

and our indolence is manifest.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

“Friends of Allah are of three kinds.

Each kind may be known through three signs

The first kind of friend fears Allah.

These are always modest

they are always aiming to increase their charity;

they always see their small sins as large

because they see a divine rule as a divine rule
.
Friends of the second kind hope for the reward of Allah
.
They display virtue and beauty in all their acts
;
they spend bountifully in the way of Allah
;
and they do not denigrate anyone
.
Friends of the third kind are the wise

who worship Allah with love and compassion.

They give away what they love most in the way of Allah;

they aim at Allah’s pleasure in all their acts

and disregard the reproaches of the ignorant
;
and they fulfill the commands

and observe the prohibitions of Allah

even if their lower selves dislike it.”

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

Knowledge is the life of the mind.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

When knowledge is limited – it leads to folly…

When knowledge exceeds a certain limit,

it leads to exploitation.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

The greatest truth is honesty,

and the greatest falsehood is dishonesty.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

The true believer is rewarded in every thing,

even in affliction.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

Muslims should live like brothers.

There is greatness in the fear of Allah,

contentment in faith of Allah,

and honour in humility.


View attachment 7544

 

The Men of Allah (awliyā’)

have declared,

‘There is no teacher in the entire creation superior

(or equal to)

the Messenger of Allah; ( صلى الله عليه وآله وصحبه وسلم )

and no student greater

than Abu Bakr.’ (رضي الله عنه)

-Imam Aḥmad Riḍā (رحمه الله),




City Walls of alQuds alSharif Damascus gate, Bilad alSham

***

“Abu Bakr, (رضي الله عنه)

was not favored over people

because of an abundance of fasting and prayer.

Rather, he was only favored over them because of something that settled in his heart.”

-Imam Ibn AbdAllah alMuzani

Some scholars said while commenting on this statement:

“What was in the heart of Abu Bakr is the love of Allah Almighty,

and sincere advice to people.”

***

no one can,

"estimate the Prophet ( صلى الله عليه وآله وصحبه وسلم )

as he deserves except Allah, (عز وجل)

and each knows him,

only to the extent of what he himself possesses.

Thus the most knowledgeable in the Community

about the Prophet's, ( صلى الله عليه وآله وصحبه وسلم )

rank is

Abu Bakr (رضي الله عنه)

because he was the best of the Umma,

and Abu Bakr (رضي الله عنه)

knows the Prophet, ( صلى الله عليه وآله وصحبه وسلم)

only according to Abu Bakrs (رضي الله عنه) strength.

-Imam Abu alHasan alSubki, (رحمه الله )

***

Sayyiduna Imam Abû Bakr alSiddîq (رضي الله عنه) said:

I will not leave anything the Messenger of Allah (i: صلى الله عليه وآله وصحبه وسلم ) did,

except that I will also do it;

for I fear that if I were to leave any of his ( صلى الله عليه وآله وصحبه وسلم ) commands and ways

I would deviate.

***

Sayyiduna Imam`Umar alFaruq, (رضي الله عنه), said:

“ The Iman of Abu Bakr outweighs
the iman of the entire Umma.”

***

Sayyidunna Imam Ali bin Abi Talib (رضي الله عنه), said:

“The one who has the greatest reward amongst the people
is Abu Bakr because he was unique in compiling the Quran.”

***

Upon hearing the sad news, (i: Sayyidunna Abu Turab, Imam) ‘Ali ibn Abi Talib (i: alMurtada, (رضي الله عنه) hurried towards (i: Sayyidunna) Abu Bakr’s, (رضي الله عنه) , house, all the while saying,
“Verily we belong to Allah, and to Him is our return.”

(i: Sayyidinna Imam) ‘Ali (رضي الله عنه) then stood outside the house in which (i: Sayyidunna) Abu Bakr (رضي الله عنه ) had died, and made the following long speech, which he addressed to (i: Sayyidunna) Abu Bakr (رضي الله عنه) himself:

“O Abu Bakr, may Allah have Mercy upon you.

You were the closest companion and friend of the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم);
you were a comfort to him;

you were the one he trusted most.

If he had a secret, he would tell it to you;
and if he needed to consult someone regarding a matter,
he would consult you.

You were the first of your people to embrace Islam,
and you were the most sincere of them in your faith.

Your faith was stronger than any other person’s,
as was the degree to which you feared Allah.

And you were wealthier then anyone else
in terms of what you acquired from the religion of Allah (عز وجل) (The Posessor of Might and Majesty).

You cared most for both the Messenger of Allah
(صلى الله عليه وآله وصحبه وسلم), and Islam.

Of all people, you were the best Companion to the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم);
you possessed the best qualities;

you had the best past;

you ranked the highest;

and you were closest to him.

And of all people you resembled the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
the most in terms of his guidance and demeanor.

Your ranking was higher than anyone else’s,
and the Prophet (صلى الله عليه وآله وصحبه وسلم) honored you
and held you in higher esteem than anyone else.

On behalf of the Messenger of Allah and Islam,
may Allah reward you with the best of rewards.

When the people disbelieved in the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
you believed in him.

Throughout his life,
you were both his eyes with which he (صلى الله عليه وآله وصحبه وسلم),
and his ears with which he heard.

Allah has named you truthful in his book when He said:

“And he (Muhammad (صلى الله عليه وآله وصحبه وسلم) who has brought the truth (this Qur’an and Islamic Monotheism) and (those who) believed therein, those are Al-Muttaqun (the pious and righteous persons)” (Qur’an 39:33)

When people were stingy in their support for the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
you comforted him.

And when people sat still,
you stood side by side with the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم),
facing the same hardships that he faced.

In times of hardship,
you were truly a good and noble Companion of his.
You were the ‘second of two’, his Companion in the Cave;
and the one upon whom alSakeenah descended.

You were his Companion during the migration
and you were his successor regarding the religion of Allah and His nation.

And truly good sucessor
you proved to be when the people apostatized.
You did what no other Khaleefah of a Prophet did before you.

You stood up firmly and bravely
when his other Companions
lost their resolve and became soft.

And when they became weak,
you adhered to the methodology of the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم) .

You truly were as the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم) said:
weak in your body,
but strong regarding the commands of Allah;
humble in yourself,
but lofty in your ranking with Allah;
well-esteemed in the eyes of people,
honored and great in their hearts.

Not a single one of them had any reason to dislike you,
to be suspicious of you,
or to hold you in contempt.

The weak and humble
you have always treated as strong and honorable,
making sure you gave them what was rightfully theirs.
And in this regard,
you have treated relatives and strangers equally.
Of all people,
you respect those who are most obedient to Allah
and who fear Him the most.

In your overall character,
you embody truth and compassion.
Your speech has always been characterized
by the qualities of wisdom and decisiveness.
And you have always struck a noble balance
between gentleness and firmness.
You have always based your decisions on knowedge,
and once you have made your decisions,
you have always kept a firm resolve to execute them.

Verily to Allah do we belong, and to Him is our return.
We are pleased with, and we submit to, Allah’s decree.
And by Allah,
other than the death of the Messenger of Allah (صلى الله عليه وآله وصحبه وسلم)
Muslims have never been afflicted with a greater calamity
than the calamity of your death.

You have always been a protector,
a sanctuary,
and source of honor for this religion.
May Allah (عز وجل) make you join
the company of His Prophet, Muhammad (صلى الله عليه وآله وصحبه وسلم)
and may He not deprive us of your reward.
And may He not lead us astray after you.”

People had gathered around (i: Sayyidunna Imam) ‘Ali (رضي الله عنه)
and listened to his speech until he was finished.
Then they all cried with raised voices,
and they all responded in unison to
(i: Sayyidunna Imam) ‘Ali’s speech, saying,

“Indeed, you have spoken the truth.”

-Imam Ibn alJawzi

***

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said,

"I have never prostrated to an idol.

As I approached adulthood,

my father led me to a chamber of idols (Kaaba).

His father said: “These are your grand elevated gods.”

After saying this,

my father departed to attend to some other business.

I advanced to an idol and said:

“I am hungry can you feed me?”

It didn't answer. I said:

“I am in need of beautiful clothes;

bestow them on me.”

It didn't answer.

I threw off a rock upon it,

and it fell down."

Thereafter,

Abu Bakr, (رضي الله عنه),

never went to the chamber of idols in Ka'ba

to pray to the idols."

Sayyidunna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

“I knew my Lord through my Lord.”

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

The more knowledge you have,
the greater will be your fear of God.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

Our abode in this world is transitory,

our life therein is but a loan,

our breaths are numbered

and our indolence is manifest.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

“Friends of Allah are of three kinds.

Each kind may be known through three signs

The first kind of friend fears Allah.

These are always modest

they are always aiming to increase their charity;

they always see their small sins as large

because they see a divine rule as a divine rule
.
Friends of the second kind hope for the reward of Allah
.
They display virtue and beauty in all their acts
;
they spend bountifully in the way of Allah
;
and they do not denigrate anyone
.
Friends of the third kind are the wise

who worship Allah with love and compassion.

They give away what they love most in the way of Allah;

they aim at Allah’s pleasure in all their acts

and disregard the reproaches of the ignorant
;
and they fulfill the commands

and observe the prohibitions of Allah

even if their lower selves dislike it.”

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

Knowledge is the life of the mind.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

When knowledge is limited – it leads to folly…

When knowledge exceeds a certain limit,

it leads to exploitation.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

The greatest truth is honesty,

and the greatest falsehood is dishonesty.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

The true believer is rewarded in every thing,

even in affliction.

Sayyiduna Imam Abu Bakr alSiddiq, (رضي الله عنه), said

Muslims should live like brothers.

There is greatness in the fear of Allah,

contentment in faith of Allah,

and honour in humility.

 

Imam Ibn Kathir alDimishqi, رَحْمَةُ الله عليه (alTafsir alQur'an alAdhim), said:


مَا سَلَكَكُمْ فِي سَقَرَ - قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ - وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ

("What has caused you to enter Hell?"
They will say: "We were not of those who used to offer the Salah,
nor did we feed the poor.")

meaning, 'we did not worship Allah,
nor did we do good to His creatures of our own species (i.e., other people).'

نَخُوضُ مَعَ الْخَائِض

(And we used to speak falsehood with vain speakers.)

meaning, 'we used to speak about what we had no knowledge of.'

Qatadah رَحْمَةُ الله عليه said, "It means that every time someone went astray we would go astray with them."

وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ - حَتَّىٰ أَتَانَا الْيَقِينُ

(And we used to deny the Day of Recompense,
until the certainty (Al-Yaqin) came to us.) meaning, death.

 

Imam Talq bin Habib رَحْمَةُ الله عليه said,

"The Rights of Allah (عَزَّ وَ جَلَّ)
are greater
than the slave's capacity
and ability to fulfill them.
Therefore,
reach the morning in a state of repentance
and reach the night in a state of repentance."*



One of the Salaf, رضي الله عنهم said,

“I can not think of any deeds that are more virtuous than patience

except for being pleased [with Allah عَزَّ وَ جَلَّ and His Qadar]

and similarly

I don’t know of a level higher

and nobler than being pleased [with Allah عَزَّ وَ جَلَّ and His Qadar],

and it is the principal part of loving Allah.”*عَزَّ وَ جَلَّ



Imam Muwarriq ibn Mushmarij alTabi':

I do not find any more apt metaphor

for the believer in this world

except that of a man clinging to a piece of wood

in the sea saying,

'O Lord! O Lord!'

Perhaps Allah will rescue him.*

Sayyiduna Imam 'Ali ibn Abi Talib,رضي الله عنه said:

"Carry out the obligatory duties [Fard Ayn]

for the pleasure of Allah

and Allah will surely lead you straight to Paradise [Jannah]."*




Imam al-Awza'i, رَحْمَةُ الله عليه said,

"At the time of Fajr,
or a while before it,
the Salaf, رضي الله عنهم
would be as if birds
were sitting on their heads:
(still) concentrating
on themselves [and their worship],
so much so that
even if one of their closest friends
came to them after having been parted from them,
they would not notice him.

They would remain in this state
until just before sunrise.

Then, they would meet each other and sit in the circles.

The first thing they would discuss is
the matter of their afterlife
and what would become of them in the hereafter.

Then they would begin the circles of Quran and Fiqh study. "*



Sayyiduna Imam 'Umar ibn alKhattab, رضي الله عنه said,

“Sit with those who love God,

for that enlightens the mind.”*

"Learn dignity and tranquility.”*

"My heart is at ease knowing

that what was meant for me will never miss me

and that what misses me

was never meant for me.”*

“Patience is the healthiest ingredient of our life.”*

"Be dignified, honest, and truthful.”*

“When one’s intention is sincere,

God will suffice his needs, protect him,

and guide him in his dealings with the people.”*

“Don’t forget your own self while preaching to others.”*

“Acquire knowledge and teach it to people.”*

“The wisest man is he who can account for his actions.”*

"Learn the Arabic language;

it will sharpen your wisdom.”*





alMasjid alAqsa

Imam Malik ibn Anas, رَحْمَةُ الله عليه said,

maa salaha li akhiri hadhihi'l-ummah illa ma saluhat li awwaliha

"Only what was right for the first of this ummah
will be right for the last of it."*

Imam Malik ibn Anas, رَحْمَةُ الله عليه said

"Lan ya'tiya akhiru hadhihi al-ummati bi afdhala mimma jaa' bihi awwaluha"

"The last of this ummah
is unable to come up with something better
than what the first of this ummah came up with"*

Sayyiduna 'Abdullah ibn al-Salam, رضي الله عنه said

"Broken hearts refers to those
that have
broken for the love of Allah, Mighty and Magnificent,
rather than the love of anything else.””


jabal alRahma

***
* references

 

Imam Abu Bakr alMuzani, رَحْمَةُ الله عليه said:

"Who is like you, O son of Adam?

Whenever you wish,

you use water to make Ablution,

go to the place of worship

and thus enter the presence of your Lord (i.e. start praying)

without a translator

or a barrier between you and Him!"



When Imam 'Ali bin alHusayn Zayn alAbidin, رَحْمَةُ الله عليه

used to perform Wudu,

his color would change.

His family asked him why this happened to him every time he performed Ablution,

he said,

"Do you know before Whom I am about to stand (in prayer)?"



Zawiya of Imam 'Idris ibn 'Abd Allah ibn alHasan ibn alHasan ibn 'Ali ibn Abi Talib,رضي الله عنهم Zerhoun, morocco

Imam alHasan alBasri, رَحْمَةُ الله عليه said,

“If a man from amongst the Salaf,

(i: (al-Salih), Righteous Predecessors- Sahaba alKiraam,
and ahl alBayt), رضي الله عنهم

were to be sent forth today,

he would not recognize anything from Islam.”

He put his hand on his cheek and added,



“Except this prayer (salâh).”

Then he said,

“But by Allâh, (عَزَّ وَ جَلَّ)

this does not apply to the person

who lives in this unfamiliar time,

never having seen the Righteous Predecessors, رضي الله عنهم

but who sees [instead] the innovator

calling to his bid’ah,

and the follower of worldly wealth

calling to his materialism,

but Allâh protects him from all this

and makes his heart love

and aspire to those Righteous Predecessors, رضي الله عنهم

asking about their way,

searching and trying

to follow in their footsteps,

and adhering to their path.

Such is a person who will be recompensed

with an immense and great reward.

So be you all like this,

by the permission of Allah, ( عَزَّ وَ جَلَّ)”. *



One the Salaf رضي الله عنهم would would say,

‘Take refuge with Allah (عَزَّ وَ جَلَّ)

from hypocritical

khushu .’

When asked what it was, he replied,

‘That you see the

body humble and submissive

while the heart is not .’*

Sayyiduna Imam ‘Umar ibn alKhattab, رضي الله عنه

saw a person with his head lowered and said,

‘O such-and-such raise your head

for khushu ' does not

extend beyond what is in the heart.’*



One of the Salaf, رضي الله عنهم was asked,

"Should we make a roof for our mosque?"

He said,

"Purify your hearts

and your mosque will be sufficient for you."*



'blue Mosque'

Sayyiduna 'Abd Allah ibn Mas'ud, رضي الله عنه said,

‘There are people who recite the Qur’an

yet it does not descend beyond their throats;

were it to reach the heart

and take root therein,

it is then that it would benefit .’

Imam Malik ibn Dinar, رَحْمَةُ الله عليه said,

‘I swear to you,

no servant believes in this Qur’an

except that it causes his heart to burst .’*



One of the Salaf, رضي الله عنهم , said:

“I have three qualities,


which I wish I could keep up all the time,

(i: two are mentioned, here),

then I would really be something.

When I am praying,

I do not think about anything except the prayer I am doing;

if I hear any hadith from the Messenger of Allah, ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ

I do not have any doubts about it..."



inside the Ka'ba

Imam Hatim alAsaam, رَحْمَةُ الله عليه , said,

“I carry out what I am commanded;

I walk with fear of Allah in my heart;

I start with the [correct] intention;

I magnify and glorify Allah;

I recite at a slow and measured pace,

thinking about the meaning;

I bow with khushu;

I prostrate with humility;

I sit and recite the complete tashahhud;

I say salaam with the [correct] intention;

I finish with sincerity towards Allah;

and I come back fearing lest [my prayer] has not been accepted from me,

so I continue to strive until I die.” *



inside the Ka'ba

Imam Ahmad ibn Hanbal, رَحْمَةُ الله عليه was asked about Qabd,

(or placing one hand over the other),

and he replied,

"It is to be subservient before the Almighty ."

Imam Bishr alHafi, رَحْمَةُ الله عليه said,

‘For forty years have I wished to

place one hand on the other, (i:Qabd),

in the prayer

and the only thing that prevented me from doing so

was that I would have then shown a khushu

greater than

that in my heart.’

(i:meaning, Sadl, (leaving the hands loose on the sides),

was followed by him,

in accorandance to the Sunna alMutaharah)*

Imam 'Uthman bin Abi Dahrash, رَحْمَةُ الله عليه said,

"I never performed a prayer

without invoking Allah (عَزَّ وَ جَلَّ)

afterwards to forgive me

for falling into shortcomings in the way I performed it."*

 

Imam Sufyan alThawri رَحْمَةُ الله عليه used to offer prayer

and then turn towards the youth and say:

“If you don’t offer prayer today,

then when?”*



alHasan alBasri رَحْمَةُ الله عليه said:

"When salah is the least of your concerns,

then what is your most important concern?

As much as you fix your salah, your life will be fixed.

Did you not know that salah was equated with Success:

‘Come to Prayer,

Come to Success.’

How can you ask Allah for success

when you are not responding to His right upon you?"*



alMakkah alMukkaramah

Imam Mu`awiyah ibn Murrah, رَحْمَةُ الله عليه said

"I lived during the time of seventy of the Companions رضي الله عنهم of (Sayyiduna) Muhammad ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ
and had they lived among you today,
they would not recognize any of your acts except the Adhan!"

Moreover, he said,

"If a man from the Salaf رضي الله عنهم was resurrected
among you today,
he would only recognize your Qiblah."



Sayyiduna Adi ibn Hatim,رضي الله عنه said,

"Ever since I became Muslim,

I always made sure to have Wudu when the Adhan is called."



Sayyidiuna Adi ibn Hatim , رضي الله عنه said:

"Every time the prayer time falls,

it falls while I am eager for it

and ready to perform it (i.e. having wudhu)."

 

i

Sayyiduna Imam `Umar ibn alKhattab,رضي الله عنه said,

while standing on a platform,

"A man might have white hair in Islam (i.e. reaches in old age while Muslim),

yet has not completed even one prayer for Allah, the Exalted!"

He was asked,

"Why is that?"

He said,

"He does not perfect the prayer's required Khushu` ( solemness)

and attending to Allah with his heart."*



Sayyiduna Imam `Umar ibn alKhattab, رضي الله عنه became unconscious

after he was stabbed,

and according to Sayyduna alMiswar ibn Makhramah, رضي الله عنه

it was said:

"Nothing would wake him up except the call to prayer,

if he is still alive.

" They said to him,

"The prayer has finished,

O Chief of the Faithful!"

He woke up and said,

"The prayer, by Allah!

Verily, there is no share in Islam for whoever abandons the prayer."

He performed the prayer while his wound was bleeding.



Imam Hasan al-Basri رَحْمَةُ الله عليه said,

“Iman is not outer decoration,

nor mere hope.

Rather,

it is what settles in the heart

and what is affirmed by actions”.



Imam Hasan alBasri رَحْمَةُ الله عليه said:

“By Allah! (عَزَّ وَ جَلَّ)

Hastening to the prayer is not accomplished by the feet.

Indeed they were prohibited from coming to prayer

without tranquility and dignity.

Rather, it is about the hearts,

the intention, and the submission.”*

 

Sayyiduna Imam ‘Umar Ibn Al-Khattaab, رضي الله عنه said:

“Ask Allah (عَزَّ وَ جَلَّ)
for help
against your evil whims and desires
just as you ask Him for help
against your enemies.”*




Sayyiduna 'Umar ibn alKhattab, رضي الله عنه said:

"Sit in the company of those who repent excessively
because their hearts
are the most soft among the people."*



Imam Abu alMinhal رَحْمَةُ الله عليه said:

“There can not possibly be a better neighbour
for the slave in
his grave
than abundant istighfaar.”*

Sayyiduna Imam 'Ali ibn Abi Talib, رضي الله عنه said,

Suspicion is for the person who is destroyed
even though he has the means to be free.
It was asked:
What is that?
He said:
Tawbah and Istighfar.

Imam Ahmad Ibn ‘Aasim, رَحْمَةُ الله عليه said,

“Surely, this is the easy task,
clean up
the rest of your life
and you will be forgiven for your past.”*





One of the Salaf, رضي الله عنهم said:

“Once it was said to Sa’id Ibn alJubayr, رَحْمَةُ الله عليه

‘Who from the people is of the most worship?‘

He answered,

‘The man who has committed sins

and whenever he remembers his sins,

he looks down on his [good] deeds.'"*



One of the Salaf , رضي الله عنهم said:

“I have not seen anyone more fearful of Allah عَزَّ وَ جَلَّ

and more intelligent

than Abu Hanifa.”* رَحْمَةُ الله عليه

“Most of the time,

he used to recite the entire Quran in one Rak’at.

His nightly crying,

which could be heard outside his house

invoked sympathy and pity of his neighbors”.*