In a metaphysical sense, we use our hearts in a variety of interesting ways. We love, hate, shed tears, feel happy, etc. based on the beliefs and understanding of various matters that we hold in our hearts. In general, our behavior is largely driven by the world that we build in our hearts. Mankind are known to go to great lengths to perform acts that range from being heroic to being absurd, all based on the value that one places on various matters – people and things – in one’s heart.
It is no wonder therefore that Allah mentions the “heart” in various contexts in more than 100 places in the Quran.
Consider what the prophet said in a hadith:
“There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled, the whole body gets spoiled – and that is the heart.” [Bukhary, Volume 1, Book 2, Number 49: Part of the Hadith Narrated by An-Nu'man bin Bashir]
If what we hold in our hearts drives us to act – sometimes pushing us to extremes – then it’s only prudent that we feed the right beliefs and knowledge to the world of our hearts.
Without proper knowledge and religious understanding, we can’t expect to build the levels of our faith and without faith there can’t be devotion in our actions. Ibn Al-Qayyim said, “..if actions were useful without devotion, He (Allah) would never have dispraised the hypocrites.” He also said, “Allah will never purchase any good (deed) that has not been refined by faith.” (Al Fawwaid)
It should come as no surprise therefore that we will be questioned about the knowledge that we acquire and how we use that knowledge to build the worlds of our hearts.
Consider the following verse:
“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allâh)” [al-Israa’ 17:36]
We know that the foundation of our religious understanding is based on our upbringing and our continued efforts to acquire knowledge. The weaker the foundation, the more difficult does it become to live Islam. It also lets a carefree attitude take root in our hearts making us even more negligent of our priorities. One of the pious and knowledgeable salaf ‘Ata’ al-Sulaymi was asked about his fear of Allah and his concerns and he said: “…. Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”
Obviously, if our knowledge and understanding is weak, our minds wouldn’t worry about such matters.
Unfortunately, in such a state many don’t even care to know what they don’t know and what they need to know.
On the contrary, when we invest in building the foundations of our knowledge and religious understanding, we become more cognizant of Allah and fear Him accordingly.
For those of us who feel better about their levels of knowledge, understanding and faith, we need to be careful about not developing a false sense of ‘Iman’ (faith). This is because we live in a world where it is common to find religious understanding founded on superficial knowledge garbled with philosophies of the day (that abound) and bits of personal viewpoints.
Sometimes that religious understanding is also tainted with cultural norms giving rise to Islamic viewpoints that are not in line with what was revealed by Allah on our prophet Muhammad (SAWS).
We, therefore, should be wary of falling into such traps of distorted enlightenment.
Consider the example of Umar Al-Khattab (the second Caliph of Islam). The prophet had said that if there was going to be a prophet after him, it would have been Umar. It was the same Umar who on his death bed asked for his head to be put on sand and he kept saying that “…May God be merciful on me. Oh you whose kingship never deviates have mercy on the one whose kingship has just deviated.”
If Umar – one of the very few who had been promised paradise in his life – was so worried and anxious about getting Allah’s mercy, how can we become complacent about the levels of the faith and ‘Iman’ that live in our hearts?
Elevating our knowledge and religious understanding thus should get a renewed sense of urgency. Let’s remind ourselves that the excuses that we may have today for not enhancing or correcting our religious knowledge and understanding, won’t pass the test of time. They have not for anyone in the past.
ibn Al-Qayyim said, “The person who is profoundly knowledgeable of Allah would be interested in consolidating the foundation and strengthening it. And the ignorant person would be interested in constructing but without taking care of the foundation, and in no time, his establishment would collapse.”
Allah says in the Quran:
“Is it then he, who laid the foundation of his building on piety to Allah and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice (steep rock) ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell?” (At-Tawbah, 9:109)”
Getting the right knowledge will also elevate our positions in front of our Creator. As Allah says:
“Allah will exalt in degree those of you who believe, and those who have been granted knowledge” [Part of the verse in al-Mujaadilah 58:11]
Finally, a useful Dua that we can make to inculcate the fear of our Creator is the one taught to us by the prophet. He (SAWS) used to make the dua:
“I seek refuge in you, O Allah, from knowledge that does not benefit and from a heart which does not fear.”
Let’s therefore spend our time to acquire the knowledge that can correct the condition of our hearts and make our lives a bit more meaningful. Let’s also be wary of what we are not feeding our hearts. Ultimately, we are in front of people and in front of our Creator based on what’s in our hearts.
By: Ibn Uthman Muhammad Zaharaddeen
Monday, May 9, 2011
Wednesday, April 27, 2011
Reward of Good Charity
As was usually done by Prophet Muhammad when one of his companion death. The Messenger of Allah escort his remains to the grave. At at the time of his return, Prophet Muhammad visited to his family house for calm and hearten his family to keep patient and trust accept this sadness.
Then Prophet Muhammad asked, “Didn't he say something before his death?
His wife answered, “I heard he said something between his snoring breathing near of his death”.
Then Prophet Muhammad asked, “Didn't he say something before his death?
His wife answered, “I heard he said something between his snoring breathing near of his death”.
“What he said ?” asked Prophet Muhammad.
“I don't know, oh the Messenger of Allah, whether his words were just groaning before death, or cries pain because the awful of the death's door. But, his words are difficult to understand because the sentence is cut into pieces."
"How's it say?" Rosulullah insisted.
His wife answered, “my husband said, "If even longer.........., if it was new ........, if it all......." that's all we caught so he made us confused.”
Rosulullah smiled and said , “Really what your husband pronounce wasn't wrong.”
The story was like this, One day he was rushed to the mosque to perform Jum'at prayers. Middle of the road he met a blind man whom aims the same. The blind man stumbled because no one guide him.
So that your husband guide him to the masjid. When going to his final breathe, he saw the reward of his good charity, then he said ”suppose even longer.....". That is, if the road to the masjid was even longer, certainly he would get a greater reward as well.
How about his other speech oh the messenger of Allah ? Asked the wife.
The Prophet Muhammad replied, “As his second words, he said when he saw his other good deed. In the day after, when in the morning he went to masjid, while the weather was very cold, in the edge of the street he saw an old man while sitting shivering cause of the very cold weather.
Incidentally your husband brought new coat beside the coat that he was wearing. So he take off his old coat and he gave to that old man. And then he wear his new coat. When going to his final breathe, he saw the reward of his good deeds, than he said, “suppose if it was new coat that I given to him, not my old coat, so I must get greater reward”. That what your husband said completely.
Than what his third speech, what does it mean, oh the messenger of Allah? Asked the wife.
Than Prophet Muhammad explained, “did you still remember when your husband came home in very hungry condition and ask for some food to you ? And then you served a piece of bread that mixed with meat. However when your husband about to eat, suddenly someone came and knock the door and asked for food. And then your husband divided the bread became two part, and the half of the bread given to that man. Thus, in time when your husband gonna die, he saw how great his reward from his good deeds. Therefore, he was regret and said, “if I know how great the rewards of that good deeds, so I won't give that man just a half of bread. Suppose if I gave him all of the bread so I will get greater reward.
Allah had said on Al-Qur'an verse Al-Isra-7 :
إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لأنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا
"If you do good, you do good for your own selves, and if you do evil (you do it) against yourselves."
By
5 Things You Do Before Going to Sleep
The Messenger of Allah (SAW) said : Hey Ali, don't you go to sleep before you do 5 things :
1.Reading whole of the Qur'an;
2. Donating 5 thousand dirhams;
3.Visit Ka'aba;
4.Keep a place for yourself in Jannah;
5.Placate people whom you have issues with .
And then Ali (RAdya ALLAH anho ) answered: how I could do that, oh the Messenger of Allah?
So the The Messenger of Allah said:
1.If you read sura Al-Ikhlas three times that is the same as reading whole of the Qur'an.
2.If you read Sura Al-Fatihah three times, that is the same as donating 5 thousand dirhams.
3. If you say “لاإله إلاالله وحده لاشريك له له الملك وله الحمد يحي ويميت وهو على
كل شئ قدير"
you say it like that ( la elah ela ALLAH wah daho lashareka lah, laho el molk wa laho el hamd yehye wa yameet wahowa ala kol shayee kadeer ..
it means " There is no deity but ALLAH alone has no partner to Him be praise gives life and causes death to a
Do all things
ten times that is the same as have visited Ka'ba.
4.If you say “ لاحول ولاقوة إلا بالله العلي العظيم "
you say it like that ( la hawl wa la kowa ela bi ALLAH al aliy al azeem )
it means .. " no force no power unless by ALLAH Almighty "
ten times that is the same as keeping place for yourself in Jannah.
5.If you say “ أستغفر الله العظيم الذي لاإله إلاهو الحي القيوم وأتوب إليه"
you say it like that ( astaghfaar ALLAH el azeem al lazi la ellah ela howa al hay el kayoum wa atoob e layeeh ).
it means " ALLAH Forgive me There is no God save Him, the
Alive, the Eternal and repent to Him ".
Reconciling Contentment versus Ambition
Productive Muslim
There seems to be an age old struggle between two forces in people’s mind that is hindering many from achieving their full potential; this is the apparent contradiction between being ambitious versus being content. Both qualities are well respected and even encouraged to have, however when they are brought together in one person’s mind or heart, there seems to be a conflict.
More importantly, this dilemma has infected the ummah with the disease of laziness; some say ”Alhamdulillah, I’m content with what I have, why should I be ambitious and strive for more?” I translate this into: “I can’t be bothered to do anything, I just want to live within my comfort zone.”
As you can expect, this mind-set is dangerous for the Ummah’s growth.
Insha Allah in this article we will try to help resolve this dilemma and show you that being ambitious and being content are two faces of the same coin and that in fact to become a truly successful ProductiveMuslim, you need to have both!
How?
Let us firstly explore both concepts from a linguistic point of view. Let’s look at synonyms of both words:
Ambition: drive, determination, enterprise, initiative, eagerness, motivation, resolve, enthusiasm, zeal, hunger, commitment, a sense of purpose; aspiration, intention, goal, aim, objective, object, purpose, intent, plan, desire, wish, design, target, dream.
Contentment: Contentedness, content, satisfaction, gratification, fulfilment, happiness, pleasure, cheerfulness; ease, comfort, well-being, peace, equanimity, serenity, tranquility.
As you can see, from a definition point of view, there isn’t much of a contradiction between the two concepts. The states of being “ambitious” and “content” seem to serve different aspects of our drive to be the best – one is driving us (ambition), the other is making us enjoy the ride (contentment)!
Where does the contradiction lie?
The contradiction lies in our misunderstanding that being content, means not wanting to achieve more; and that being ambitious to achieve more, is a sign that you’re not content. This is definitely not the case.
So how can we resolve this idea?
Let us look into the Quran and Seerah of Prophet Muhammad (Peace and blessings be upon him) to answer this dilemma:
Regarding ambition, Allah (Subhanahu wa Ta’ala) says in the Quran what means:
“And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.”[Surat 25 Al-Furqan, Verse 74]
And our Prophet (Peace and blessings be upon him) said: “The distance between every two levels [of Paradise] is like the distance between the sky and the Earth, so if you ask Allah for anything, ask Him for the Firdaus, for it is the last part of Paradise and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise.”
[Bukhari, Book #93, Hadith #519]
And in numerous places throughout the Quran, we are told that to achieve Jannah we have to
1) Have imaan and
2) Do righteous works
We can now understand that we should be ambitious, however this ambition is to serve the person’s ultimate goal and that is to gain Allah’s pleasure and entering the highest part of Jannah.
Regarding contentment, Allah says in the Qur’an what means:
“Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring.” [Surat 20 Taha, Verse 131]
The Prophet (Peace be upon him) said what means: ”Riches does not mean, having a great amount of property, but riches is self-contentment.” (Sahih Bukhari, Book #76, Hadith #453)
The above clearly demonstrates that contentment should be related to the dunya matters and can be reconciled with being ambitious in this life.
The following hadith narrated from Abu Hurayrah (May Allah be pleased with him) expresses this balance between ambition and contentment succinctly:
“People say that I have narrated many Hadiths (the Prophet’s narrations). Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith, and the verses are: “Verily those who conceal the clear sign and the guidance which We have sent down.. (up to) Most Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira) used to stick to Allah’s Apostle, content with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.” (Book #3, Hadith #118)
This example of Abu Huraira (may Allah be pleased with him) shows that he was ambitious enough to memorize the ahadith of the Prophet (Peace and blessings be upon him), yet he was also content with his restricted provision in this world.
So in summary, to resolve the dilemma is as follows:
Be content with your provision in this dunya. But be ambitious about your akhirah and never be complacent about your good deeds done for Allah. Aim to achieve more in order to please Allah, in your own practice of Islam and in your service to the Ummah – strive for more (sincerity, quality, quantity).
Don’t be afraid to be ambitious for our Ummah in this dunya, and for yourself in the akhirah.
By
Secret Stores: Deeds Held In Confidence
… As I pulled out one of the books, my eyes fell on a chapter which I had bookmarked a couple of years ago. Unlike most normal people who bookmark chapters which they’re currently reading or are about to read, I guess I’m from the elite-but-lunatic few who only bookmark chapters which they’ve already read and passed by… (there’s a logic somewhere there, I promise!).
It was a chapter on ‘Keeping one’s deeds a secret’. Ah, it took me down memory lane… Years ago, in fact a decade ago, I remember being in the company of sisters who were (and still are) very dear to my heart; sisters who had taken me in when I was young, carefree and zealously passionate about everything which spelt ‘Islam’. We had gathered together for a halaqah at the beginning of Ramadan. The older sisters amongst us had prepared something for us youngsters, and it wasn’t food…
“Right, so here’s a chart we’ve put together so we can gain the maximum benefit from this month,” she started.
“You can personalise it as much as you like, but as you can see it’s a daily tick-chart which lists all the good deeds we should try and do on a daily basis…” She went on to explain how to use the chart while I rushed ahead and looked at all the good deeds they prepared for us to do, ‘Hmm, pretty impressive,’ I thought. It was like a mini-Hisn al-Muslim except more practical and more focused.
“… And if you look right to the bottom, you’ll see a special addition and I’ll leave you girls to ponder on that.” My eyes zapped straight to the bottom of the page…
After the list of good deeds such as Salah, Sadaqah, Dhikr, keeping ties, good character etc, there came one sentence which embodied a specific yet non-specific deed:
‘A secret deed between you and Allah.’
A shiver ran down my spine. Wow, did that sentence throw me off or what. It was amazing, not because I was unaware of such a concept as ikhlas (sincerity), but because no-one had ever put it quite as bluntly or as straight forward as this. ‘I gotta do a secret deed?’ I thought to myself. Hmm, I was excited. (Or perhaps my wild dreams of being an acrobatic top-secret agent, working underground and virtually invisible to the world, kinda ran away with me at that point…!).
Still, there was something about it which appealed to me.
Many years later, I find that it still amazes me.
In an authentic narration, the Prophet (sallallahu `alayhi wa sallam) said, ‘من استطاع منكم أن يكون له خبء من عمل صالح فليفعل’ – “Whoever among you can afford to have good deeds stored in secret, let him do it.” [Sahih al-Jami’]
Doing righteous good deeds in your own private moment and space without interference is actually a Sunnah. Worship performed in this way often boosts one’s love, sincerity and proficiency of that act of worship. Although each serves its purpose, doing good deeds on your own and away from the eyes of onlookers is starkly different and on a completely different level to when you do these deeds as part of a jama’ah (group). It tastes different, it often is different and you know, the outcome is also different.
Abu Umamah (radhiallahu `anhu) recognised this and urged it when he saw a man praying in the masjid, crying profusely and making du’a in prostration. He went to him afterwards and said, “You… if only you did this in your own home.”
Muhammad ibn Wasi’ said, “I have seen men, and amongst them would be a man whose head would be next to his wife’s head on the same pillow, and his tears would soak all that’s underneath his cheek yet his own wife wouldn’t even know it. I have seen men lining up in a row (for prayer), and amongst them a man would stand, his tears flowing down his cheeks, yet the person next to him wouldn’t even know it.”
Al-Hasan al-Basri also said, “A man would be sitting in a gathering and a drop of tear comes to his eyes, he tries to keep it back until when he fears that it will overpower him, he gets up and leaves.”
Meaning that they didn’t wish to come off as being any more pious or any more soft-hearted then those around them. And if something did affect them or draw them closer to Allah `azza wa jall, they kept it between Him and them. An act of worship is between you and the One you worship, so it has little to do with others and hence there’s no reason for others to know about it or be caused to be know all about it.
One of the Salaf once said, “Don’t do deeds so that you can be mentioned, rather hide your deeds just as you hide your sins.”
One of the special things about doing good deeds secretly is that the outcome is often great. Just as the Salaf used to say, “The one who humbles himself for Allah, will be raised by Allah,” they also recognised that doing good deeds away from the eyes of others often brought greatness.
Ibn al-Mubarak once mentioned Imam Malik (who was his contemporary) saying, “I haven’t seen anyone become raised in rank like Malik has been. He doesn’t have much in the way of prayer or fasting, but I only see this to be due to some secret deed which he does.”
Once he was asked about Ibrahim ibn Adham and his credibility in relaying hadith and he said, “Indeed, he has witnessed narrations from people, and he has great virtue within himself. He is someone who has secret righteous deeds, and I have never seen him even utter tasbih (words of remembrance) or do anything of good deeds openly.”
… And we all know of Ibrahim ibn Adham.
The examples are numerous amongst that sincere generation. But what can we do to increase our portion of a’mal al-sirr?
Some tips:
- Contemplate over the meaning of Ikhlas. What does it really mean to you?
- We need to reach the state where people’s praise and criticism is one and the same to us. The stage where praise doesn’t do anything to raise us, and rebuttal does nothing to lower us.
- Have a high opinion of your Lord. He should be your greatest concern.
- Have a high opinion of yourself. You’re more valuable than being the chit-chat of others.
- Start now. And a good way to begin is to pray, or recite Qur’an in a corner far away from people at least once a day. Special ‘me’ time perhaps, except this is completely purposeful. It would also be just as good to give away something in secret charity, and this is actually the Qur’anic example…
إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ
“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you…” [al-Baqarah: 271]
It was a chapter on ‘Keeping one’s deeds a secret’. Ah, it took me down memory lane… Years ago, in fact a decade ago, I remember being in the company of sisters who were (and still are) very dear to my heart; sisters who had taken me in when I was young, carefree and zealously passionate about everything which spelt ‘Islam’. We had gathered together for a halaqah at the beginning of Ramadan. The older sisters amongst us had prepared something for us youngsters, and it wasn’t food…
“Right, so here’s a chart we’ve put together so we can gain the maximum benefit from this month,” she started.
“You can personalise it as much as you like, but as you can see it’s a daily tick-chart which lists all the good deeds we should try and do on a daily basis…” She went on to explain how to use the chart while I rushed ahead and looked at all the good deeds they prepared for us to do, ‘Hmm, pretty impressive,’ I thought. It was like a mini-Hisn al-Muslim except more practical and more focused.
“… And if you look right to the bottom, you’ll see a special addition and I’ll leave you girls to ponder on that.” My eyes zapped straight to the bottom of the page…
After the list of good deeds such as Salah, Sadaqah, Dhikr, keeping ties, good character etc, there came one sentence which embodied a specific yet non-specific deed:
‘A secret deed between you and Allah.’
A shiver ran down my spine. Wow, did that sentence throw me off or what. It was amazing, not because I was unaware of such a concept as ikhlas (sincerity), but because no-one had ever put it quite as bluntly or as straight forward as this. ‘I gotta do a secret deed?’ I thought to myself. Hmm, I was excited. (Or perhaps my wild dreams of being an acrobatic top-secret agent, working underground and virtually invisible to the world, kinda ran away with me at that point…!).
Still, there was something about it which appealed to me.
Many years later, I find that it still amazes me.
In an authentic narration, the Prophet (sallallahu `alayhi wa sallam) said, ‘من استطاع منكم أن يكون له خبء من عمل صالح فليفعل’ – “Whoever among you can afford to have good deeds stored in secret, let him do it.” [Sahih al-Jami’]
Doing righteous good deeds in your own private moment and space without interference is actually a Sunnah. Worship performed in this way often boosts one’s love, sincerity and proficiency of that act of worship. Although each serves its purpose, doing good deeds on your own and away from the eyes of onlookers is starkly different and on a completely different level to when you do these deeds as part of a jama’ah (group). It tastes different, it often is different and you know, the outcome is also different.
Abu Umamah (radhiallahu `anhu) recognised this and urged it when he saw a man praying in the masjid, crying profusely and making du’a in prostration. He went to him afterwards and said, “You… if only you did this in your own home.”
Muhammad ibn Wasi’ said, “I have seen men, and amongst them would be a man whose head would be next to his wife’s head on the same pillow, and his tears would soak all that’s underneath his cheek yet his own wife wouldn’t even know it. I have seen men lining up in a row (for prayer), and amongst them a man would stand, his tears flowing down his cheeks, yet the person next to him wouldn’t even know it.”
Al-Hasan al-Basri also said, “A man would be sitting in a gathering and a drop of tear comes to his eyes, he tries to keep it back until when he fears that it will overpower him, he gets up and leaves.”
Meaning that they didn’t wish to come off as being any more pious or any more soft-hearted then those around them. And if something did affect them or draw them closer to Allah `azza wa jall, they kept it between Him and them. An act of worship is between you and the One you worship, so it has little to do with others and hence there’s no reason for others to know about it or be caused to be know all about it.
One of the Salaf once said, “Don’t do deeds so that you can be mentioned, rather hide your deeds just as you hide your sins.”
One of the special things about doing good deeds secretly is that the outcome is often great. Just as the Salaf used to say, “The one who humbles himself for Allah, will be raised by Allah,” they also recognised that doing good deeds away from the eyes of others often brought greatness.
Ibn al-Mubarak once mentioned Imam Malik (who was his contemporary) saying, “I haven’t seen anyone become raised in rank like Malik has been. He doesn’t have much in the way of prayer or fasting, but I only see this to be due to some secret deed which he does.”
Once he was asked about Ibrahim ibn Adham and his credibility in relaying hadith and he said, “Indeed, he has witnessed narrations from people, and he has great virtue within himself. He is someone who has secret righteous deeds, and I have never seen him even utter tasbih (words of remembrance) or do anything of good deeds openly.”
… And we all know of Ibrahim ibn Adham.
The examples are numerous amongst that sincere generation. But what can we do to increase our portion of a’mal al-sirr?
Some tips:
- Contemplate over the meaning of Ikhlas. What does it really mean to you?
- We need to reach the state where people’s praise and criticism is one and the same to us. The stage where praise doesn’t do anything to raise us, and rebuttal does nothing to lower us.
- Have a high opinion of your Lord. He should be your greatest concern.
- Have a high opinion of yourself. You’re more valuable than being the chit-chat of others.
- Start now. And a good way to begin is to pray, or recite Qur’an in a corner far away from people at least once a day. Special ‘me’ time perhaps, except this is completely purposeful. It would also be just as good to give away something in secret charity, and this is actually the Qur’anic example…
إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ
“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you…” [al-Baqarah: 271]
By
Respect For the Elderly
In the early morning Ali bin Abi Thalib directly woke up to stand for Subh prayer together with Prophet Muhammad at the Masjid. Prophet Muhammad would be there. It seemed, that he never preceded others in doing good. Nothing is special because that's the perfect activity to start the day, and for many years Ali bin Abi Talib was very familiar.
The sky was still dark, the weather was still cold, and the streets were still covered by morning mist that fell together with morning mist. Ali stepped into the Masjid. From a distance, he heard the voice of Bilal's called for adzan that was tuneable to all over the city of Medina.
But has not so much a step, on the road to the Masjid, in front him there figure out of person. Ali recognize him as an old man who are Jewish. The old grandfather stepped very slowly once. That may be because of advanced age. He once seemed to be very careful down the road.
Ali actually in hurry, he doesn't want to left behind to do tahiyatul masjid prayer and also sunnah qabliyah shubuh prayer before carry out the shubuh prayer congregation with the prophet and his other companions.
Ali understood correctly that the Prophet taught that every Muslim to respect the elderly. Whoever he is and whatever his religion. So, Ali was forced to walk behind the old man. But what power, the old man walking very slowly, and therefore also the step of Ali became so slow. That old man was very weak, and Ali did not have the heart for the preceding. He was afraid that Jewish old man was dropped or got hurt.
After so long run, eventually the time approached the masjid the sky was getting light. The old man continued his journey, through the masjid.
When entering the masjid, Ali thought the shubuh prayer in congregation was over. He hurried. Ali was surprised and delighted, the Prophet and his companions are still bowing (ruku') to the second rakaat. Means Ali still had a chance to get prayer in congregation. If you still can run the bow (ruku') together, then he still got one prayer in congregation.
After Prophet Muhammad ending his prayer with salam, Umar bin Khattab asked to Prophet Muhammad, “Oh the Messenger of Allah, why your Subh prayer today isn't like usual ? What is the matter ?
The Messenger of Allah ask back, “Why, O Umar ? What is the difference ?
Umar replied, “I think so different, O Messenger of Allah. Usually you do ruku' on the second raka'at isn't as long as prayer this morning. But you do ruku' so long, why ?”
The Prophet replied, "I do not know. Just earlier, when I was ruku' in the second raka'at, Jibril suddenly down and pressed my back so I can not get up iktidal. And it lasted long, as you know, too."
With the favor of Allah, sometime later, Jibril had come down. He said to Prophet, “Muhammad, I was ordered by Allah to pressure your back on the second raka'at, intentionally so Ali get chance to pray Subh on congregation with you, cause Allah love him, that he had already done the teachings of islam to respect the elderly.
Ali honor a Jewish old grandfather. From that respect until he was forced to walk very slowly, because the grandfather walked slowly as well. If I didn't press your back when you do ruku' on the second raka'at so Ali would be left the shubuh prayer on congregation with you that day.
Listened to the explanation of Jibril Angel, the Prophet Muhammad understand that he love the attitude of Ali on respecting the elderly, cause what he did show how high the respect of moslems to others.
The sky was still dark, the weather was still cold, and the streets were still covered by morning mist that fell together with morning mist. Ali stepped into the Masjid. From a distance, he heard the voice of Bilal's called for adzan that was tuneable to all over the city of Medina.
But has not so much a step, on the road to the Masjid, in front him there figure out of person. Ali recognize him as an old man who are Jewish. The old grandfather stepped very slowly once. That may be because of advanced age. He once seemed to be very careful down the road.
Ali actually in hurry, he doesn't want to left behind to do tahiyatul masjid prayer and also sunnah qabliyah shubuh prayer before carry out the shubuh prayer congregation with the prophet and his other companions.
Ali understood correctly that the Prophet taught that every Muslim to respect the elderly. Whoever he is and whatever his religion. So, Ali was forced to walk behind the old man. But what power, the old man walking very slowly, and therefore also the step of Ali became so slow. That old man was very weak, and Ali did not have the heart for the preceding. He was afraid that Jewish old man was dropped or got hurt.
After so long run, eventually the time approached the masjid the sky was getting light. The old man continued his journey, through the masjid.
When entering the masjid, Ali thought the shubuh prayer in congregation was over. He hurried. Ali was surprised and delighted, the Prophet and his companions are still bowing (ruku') to the second rakaat. Means Ali still had a chance to get prayer in congregation. If you still can run the bow (ruku') together, then he still got one prayer in congregation.
After Prophet Muhammad ending his prayer with salam, Umar bin Khattab asked to Prophet Muhammad, “Oh the Messenger of Allah, why your Subh prayer today isn't like usual ? What is the matter ?
The Messenger of Allah ask back, “Why, O Umar ? What is the difference ?
Umar replied, “I think so different, O Messenger of Allah. Usually you do ruku' on the second raka'at isn't as long as prayer this morning. But you do ruku' so long, why ?”
The Prophet replied, "I do not know. Just earlier, when I was ruku' in the second raka'at, Jibril suddenly down and pressed my back so I can not get up iktidal. And it lasted long, as you know, too."
With the favor of Allah, sometime later, Jibril had come down. He said to Prophet, “Muhammad, I was ordered by Allah to pressure your back on the second raka'at, intentionally so Ali get chance to pray Subh on congregation with you, cause Allah love him, that he had already done the teachings of islam to respect the elderly.
Ali honor a Jewish old grandfather. From that respect until he was forced to walk very slowly, because the grandfather walked slowly as well. If I didn't press your back when you do ruku' on the second raka'at so Ali would be left the shubuh prayer on congregation with you that day.
Listened to the explanation of Jibril Angel, the Prophet Muhammad understand that he love the attitude of Ali on respecting the elderly, cause what he did show how high the respect of moslems to others.
And also there one thing, that Ali never do on purpose to come late or left the Subh prayer on congregation. That what The Messenger of Allah explain to his companions.
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