Worship

I do not like it that a day or night comes upon me without me looking at the speech of Allāh, meaning reading from the muṣḥaf.

Imām Aḥmad, Al-Zuhd #675.

Everyone gets happy and gets sad, but you should turn your happiness into gratitude (to Allāh) and your sadness into patience (ṣabr).

Ibn Kathīr, Tafsir of Al-Ḥadīd: 23.

It once reached us in Kūfā that Masrūq used to flee from the plague. Muḥammad denied this and said, “Let us go to his wife and ask her.” So we entered upon her and asked her about this, and she replied, “No, by Allāh, he never used to flee, but he would say, ‘These are days of preoccupation, so I like to be alone during them to worship.’ So he used to go aside and be alone to do worship. Sometimes, I would sit behind him and cry because of what I saw him doing to himself; he would pray so much that his feet would swell. I heard him say, ‘the plague, abdominal disease, postpartum bleeding and drowning: whoever dies during any of them will have it in his credit as martyrdom.'”

Ibn Saʿd, Al-Ṭabaqāt Al-Kubrā 8:202 (Al-Khānji)

Fulfil what Allāh has obligated you to do and you will be from the most devout of people, stay away from what Allāh has forbidden you and you will be from the most careful of people, and be satisfied with what Allāh has apportioned for you and you will be from the richest of people.

Hannād b. Al-Sarī, Al-Zuhd, article 1032.

A man once came to Ibn ʿAbbās and said, “I proposed to a woman and she refused to marry me, then someone else proposed to her and she wanted to marry him; so I became jealous and killed her. Can I repent from this?” [Ibn ʿAbbās] asked, “Is your mother alive?” He replied, “No.” So he said, “Repent (tawbah) to Allāh the mighty and majestic, and worship him as much as you can.” ʿAṭāʾ said, “So I went and asked Ibn ʿAbbās, ‘Why did you ask him if his mother was alive?’ He replied, ‘I do not know of any action that brings one closer to Allāh than dutifulness to the mother.'”

Al-Bukhārī, Al-Adab Al-Mufrad ḥadīth 4. Graded ṣaḥīḥ by Al-Albānī. See Ṣaḥīḥ Al-Adab Al-Mufrad, Chapter on Dutifulness to the Mother; Al-Ṣaḥīḥah 6:711 ḥadīth 2799.

“How comes you fast the Day of ʿĀshūrāʾ when traveling but not so during the fast of Ramaḍān?” He replied, “For Ramaḍān, the number of days can be made up later, but ʿĀshūrāʾ will be missed.”

Al-Bayhaqī, Shuʿab Al-Īmān ḥadīth 3518.

Stay away from the sinful amongst the scholars and the ignorant amongst the worshippers, for these two are the calamity of everyone who would fall into fitnah.

Al-Bayhaqī, Shuʿab Al-Īmān ḥadīth 1753.

O Ayyūb, when Allāh brings about knowledge for you, bring about worship of him, and do not let your [sole] concern be to narrate it.

Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm, article 1279.

Whoever seeks knowledge sincerely, for the servants of Allāh to benefit by and to benefit himself, then being hidden (from fame) is more beloved to him than seeking loftiness. He is the one who becomes more lowly to himself, strives more in worship, fears Allāh more, yearns for Allāh more, and becomes more humble amongst people. He cares not what he has of this dunyā night or day.

Al-Bayhaqī, Shuʿab Al-Īmān article 1653.

They (the Salaf) used to supplicate to Allāh for six months asking Him to get them to the month of Ramaḍān; and they used to supplicate for six months that Allāh accept [their fasting and other worship in Ramaḍān].

Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 1761.

It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.

Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.

The believer mixes with others in order to learn, keeps quiet to keep safe (from sinning), speaks in order to understand, and secludes himself for the attainment (of good).

Ibn Abī Al-Dunyā, Al-‘Uzlah article 99.

One who acts without knowledge is like one who travels off the path; and the one who acts without knowledge corrupts more than he rectifies. So seek knowledge in a way that does not harm your worship, and seek to worship [Allāh] in a way that does not harm [your seeking of] knowledge. For verily, there were people (the Khawārij extremists) who sought to worship [Allāh] but abandoned knowledge until they attacked the Ummah of Muḥammad – Allāh’s praise and peace be upon him – with their swords. But if they had sought knowledge, it would not have directed them to do what they did. Quoted by Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi article 905.

Quoted by Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi article 905.

Those who strive and exert themselves (al-mujtahid) amongst you today are like those who used to play around amongst those before you. Wakī’ b. Al-Jarrāh, Al-Zuhd article 221.

Wakī’ b. Al-Jarrāh, Al-Zuhd article 221.

Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on what has been said about the Black Stone. Points to note · The illustrious Companion and Caliph ʿUmar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allāh has control over these things. · We are reminded that acts of worship are taken from Allāh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced. · We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allāh’s Messenger did it, even if we don’t know the wisdom behind it. · This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ʿUmar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols. Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

Al-Dhahabī, Siyar A’lām Al-Nubalā` Vol.4 p105. It is reported that Abū Al-‘Āliyah said, “I learned writing and the Qur`ān without my family noticing, and not a drop of ink was ever seen on my garment.” Abū Nu’aym, Ḥilyatu Al-Awliyā` Vol. 2 p217. It is reported that when Ibn Abī Laylā prayed [at night], if someone entered [his house], he would lie down on his bed [as if he was sleeping]. Ibid. Vol. 4 p351. It is reported that Ayyūb Al-Sakhtiyānī used to pray all night and hide it. In the morning, he would raise his voice as if he had just woken up. Al-Dhahabī, op. cit. Vol. 6 p17. It is reported that Dāwūd b. Abī Hind fasted for forty years without his family knowing, he would take his lunch out with him and donate it in the street. Ibid. Vol. 6 p378.

Ibid. Vol. 6 p378.

Two Requirements for Knowledge

It is reported that Al-Sha’bī said, “The only people who used to seek this knowledge were those who combined two characteristics: intelligence and devout worship. If a person was intelligent but not devout, it would be said that only the worshippers can attain this [knowledge], and so he would not try to seek it. And if a person was devout, but not intelligent, it would be said that only the intelligent can attain this [knowledge], and so he would not try to seek it.” Al-Sha’bī continued, “And I fear that today, people who are neither intelligent nor devout try to seek it.”

Ibn Ḥibbān Al-Bustī, Rawḍatu Al-‘Uqalā` wa Nuzhatu Al-Fuḍalā` Vol.1 p9.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm, article 723.

Wasted Devotion

It is reported that a group of heretics (People of Bid’ah) and their devout worship was mentioned to ʿAbd Al-Raḥmān b. Mahdī. He said, “Allāh only accepts what conforms to what has been commanded and what is in the Sunnah.” Then he recited, And a monasticism which they (Christians) innovated, We did not ordain it upon them [Al-Ḥadīd: 27]. He went on to say, “So Allāh did not accept this from them and reprimanded them for it.” He then said, “Stick to the way and the Sunnah.”

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.4 p44.

Ibrāhīm b. Maysurah reports that Ṭāwūs said to him, “You better get married or I will say to you what ʿUmar b. Al-Khattāb said to Abū Al-Zawā`id: ‘Nothing but incapability or sinfulness is preventing you from getting married!’” Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of Ṭāwūs. Ṭāwūs b. Kaysān was a great scholar and ascetic. He was the most renowned scholar of Yemen during his time. He is regarded as one of the senior companions and students of Ibn ‘Abbās, and reports narrations from a number of other Companions.

Ṭāwūs b. Kaysān was a great scholar and ascetic. He was the most renowned scholar of Yemen during his time. He is regarded as one of the senior companions and students of Ibn ‘Abbās, and reports narrations from a number of other Companions.

Allāh chose from the months the month of Ramaḍān, from all the lands He chose Makkah, from the nights He chose Laylatu Al-Qadr (The Night of Decree), and chose the times for prayers; so a believer is always between two good deeds: one he has done and the other he is waiting to do. Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.2 p458.

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.2 p458.

When Allāh chooses good for a person He opens the door to action for him, and closes the door to argumentation; and when Allāh chooses evil for a person he opens the door of argumentation and closes the door to action. Al-Khaṭīb Al-Baghdādī, Iqtḍā Al-‘Ilm Al-‘Amal, article 123.

Al-Khaṭīb Al-Baghdādī, Iqtḍā Al-‘Ilm Al-‘Amal, article 123.

I have been told that it used to be said, “Woe to those who study [their religion] for a purpose other than worship, and those who seek to permit what is forbidden through doubts and specious arguments.” Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.

Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.

Narrated ‘Amr b. Maimūn: I saw ʿUmar b. Al-Khattāb a few days before he was stabbed in Al-Madīnah. He was standing with Ḥudhayfah b. Al-Yamān and ‘Uthmān b. Ḥunaif to whom he said, “What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. ‘Iraq) than it can bear?” They replied, “We have imposed on it what it can bear because of its great yield.” ‘Umar again said, “Check whether you have imposed on the land what it cannot bear.” They said, “No, (we haven’t).” ‘Umar added, “If Allāh should keep me alive I will let the widows of ‘Irāq need no men to support them after me.” But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah b. ‘Abbas. Whenever Umar passed between rows, he would say, “Stand in straight lines.” When he saw no defect (in the rows), he would go forward and start the prayer with Takbīr. He would recite Sūrah Yusuf or An-Nahl or the like in the first rak’ah so that people would have time to join the prayer. Background The assassination of ʿUmar took place in 23H, following ʿUmar’s return from Ḥajj. He was assassinated by a Persian Majūsī (Fire Worshipper) called Abū Lu`-lu` Fayrauz, who was in the employment of Ḥudhayfah – Allāh be pleased with him. ʿUmar didn’t used to allow war captives to enter Al-Madīnah, but Ḥudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Ḥudhayfah believed people in Al-Medīnah could benefit from his skills. Ḥudhayfah taxed this worker in the conventional manner, but he complained to ʿUmar about the amount. ʿUmar told him that he was not being taxed unfairly for what he was doing. This angered the Majūsī. One day, ʿUmar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ʿUmar turned to those who were with him and said, “The slave has given me an appointment [warning].” Points to note Continued inshā Allāh

Continued inshā Allāh

Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.” The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence. It is reported from ‘Umar – Allâh be pleased with him – that he said: Winter is booty for the devout worshippers. This is further explained in the following narration: It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said: It used to be said when winter came: O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast. Abû Nu’aym, Hilyah Al-Awliyâ`. As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather: It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said: I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day. Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.

Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.

Allāh is Greatest, Allāh is Greatest, none deserves worship but Allāh. Allāh is Greatest, Allāh is Greatest, and to Him is all praise. Ibn Abī Shaybah, Al-Muṣannaf Vol.2 p74. Shaykh Al-Albānī said its chain of narration is Ṣaḥīḥ. ‘Alī – Allāh be pleased with him – used to say the takbīr following the Fajr prayer on the Day of ‘Arafah until the ‘Aṣr prayer of the last day of Tashrīq – he used to say it after ‘Aṣr prayer (then stop). Ibn Abī Shaybah, Al-Muṣannaf Vol.2 p72. Shaykh Al-Albānī said its chain of narration is good. See Irwā Al-Ghalīl Vol.3 p125.

See Irwā Al-Ghalīl Vol.3 p125.

In my time the people were not impressed by speech, they were impressed by actions. Anyone can say whatever he wants. Abū Dāwūd, Kitāb Al-Zuhd p354.

Abū Dāwūd, Kitāb Al-Zuhd p354.

When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains – if he owned it he would give it in exchange for the hereafter. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.156.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.156.

Everyone speaks of good things. It is those whose words and deeds match who have acquired their share. Those whose words and deeds do not match have only reproached themselves. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.153.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.153.

Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Abū Mūsā Al-Ash’arī.

Fear Allah o ʿUmar, and know that Allah has deeds to be done for Him in the day which He will not accept if done at night, and He has deeds to be done for Him at night which He will not accept if done during the day. He will not accept extra (nāfilah) deeds unless you fulfill the obligatory deeds. The scales of those whose scales will be weighty on the Day of Resurrection will only be weighty because they followed the truth in this life and it was weighty to them. And scales in which the truth will be placed tomorrow truly deserve to be heavy. And the scales of those whose scales will be light on the Day of Resurrection will only be light because they followed falsehood in this life and it was a light matter to them. And scales in which falsehood will be placed tomorrow truly deserve to be light. Allah the Exalted has mentioned the people of Paradise and mentioned them in the context of their best deeds, and overlooked their evil deeds, so when I remember them I say to myself: I fear that I will not be included with them. And Allah the Exalted has mentioned the people of Hell and mentioned them in the context of their worst deeds and rejected their best deeds, so when I remember them I say: I hope I won’t be amongst them. Allah’s worshippers should always be in a state of hope and fear, they shouldn’t wish flimsy wishes about Allah and neither should they despair of Allah’s mercy. If you keep to this advice of mine, no one who is not with you now should be more beloved to you than death – and it is sure to come to you. But if you disregard this advice, no one who is not with you now should be more hated to you than death – and you cannot escape it. Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.1 p18; and Ibn Al-Jawzī, Ṣifah Al-Ṣafwah.

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.1 p18; and Ibn Al-Jawzī, Ṣifah Al-Ṣafwah.

“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.” He was asked, “Abū ‘Alī! What is the sincere and correct deed?” He replied, “The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.” Abū Nu’aym, Hilyah Al-Awliyā` Vol.8 p95.

Abū Nu’aym, Hilyah Al-Awliyā` Vol.8 p95.

We used to make toys out of dyed wool for the children and keep them with us so if the children asked us for food we would give them the toys to distract them until they completed their fast. Sahīh Muslim. A similar narration is also in Sahīh Al-Bukhārī. Al-Nawawī states in his commentary on Sahīh Muslim: In this narration we are shown that children should be trained to do acts of obedience and made used to doing worship; although they are not legally bound.

In this narration we are shown that children should be trained to do acts of obedience and made used to doing worship; although they are not legally bound.

The other Fire kept my mind busy. Al-Dhahabī in Siyar A’lām Al-Nubalā’ under the biography of ‘Alī b. Husayn Zayn Al-‘Ābidīn. ‘Alī b. Husayn, known as Zayn Al-‘Ābidīn for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of Husayn, son of ʿAli b. Abī Tālib – Allah be please with them.

‘Alī b. Husayn, known as Zayn Al-‘Ābidīn for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of Husayn, son of ʿAli b. Abī Tālib – Allah be please with them.

It is from a person’s knowledge and understanding that he sees to his needs first in order to turn to his prayer with a heart free of distractions. Ibn Al-Mubārak in Al-Zuhd wa Al-Raqā’iq Vol.2 p726

Ibn Al-Mubārak in Al-Zuhd wa Al-Raqā’iq Vol.2 p726

When intending to do something good, do not delay it until tomorrow. When involved in something to do with the hereafter, keep yourself involved as long as you can. When involved in some worldly matter, put your mind to it (so as to get it done). And if you are praying and Shaytān whispers, ‘You are showing off,’ then make your prayer even longer. Ibn Al-Mubārak in Al-Zuhd wa Al-Rqā’iq Vol.1 p126 Al-Hārith b. Qays was a student of the Companions ‘Alī and Ibn Mas’ūd – Allah be pleased with them. He was a scholar and devout worshipper. The last bit of advice about prayer serves to repel one of Shaytān’s plots, which is to turn people away from worshipping Allah by making them feel they are showing off if they try to perfect their worship.

The last bit of advice about prayer serves to repel one of Shaytān’s plots, which is to turn people away from worshipping Allah by making them feel they are showing off if they try to perfect their worship.

Our Lord! Give us the good of this world and the good of the hereafter… Al-Hasan Al-Baṣrī – Allah have mercy on him – said: The good of this world is knowledge and worship, and the good of the hereafter is Paradise. Al-Ājurrī in Akhlāq Al-‘Ulamā’ no. 30 and Ibn Jarīr in his Tafsīr of this verse. Scholars of tafsīr like Ibn Jarīr and Ibn Kathīr point out that ‘the good of this world’ is general and includes all those things which have been allowed for us to enjoy and which are considered useful by people for day-to-day living. And they point out that above this; the good of this world includes those things which will lead to success in the hereafter. This narration reminds us of these loftier things we should ask Allah for, and that the good of this life embraces what is required or recommended for a worshipper of Allah to acquire on this Earth, like knowledge of his religion and good deeds.

Scholars of tafsīr like Ibn Jarīr and Ibn Kathīr point out that ‘the good of this world’ is general and includes all those things which have been allowed for us to enjoy and which are considered useful by people for day-to-day living. And they point out that above this; the good of this world includes those things which will lead to success in the hereafter. This narration reminds us of these loftier things we should ask Allah for, and that the good of this life embraces what is required or recommended for a worshipper of Allah to acquire on this Earth, like knowledge of his religion and good deeds.

Shall I not tell you who the real faqīh is? He is one who does not make people despair of Allah’s mercy, yet he does not give them concessions to disobey Allah. He does not make them feel safe from Allah’s plan and he does not leave the Quran. There is no good in worship that involves no efforts to gain fiqh, and there is no good in seeking fiqh without seeking a thorough understanding. And there is no good in reading without contemplating. Al-Ājurrī in Akhlāq Al-‘Ulamā’ no. 45, Al-Khaṭīb in Al-Faqīh wa Al-Mutafaqqih Vol. 2 pp338-339.

Al-Ājurrī in Akhlāq Al-‘Ulamā’ no. 45, Al-Khaṭīb in Al-Faqīh wa Al-Mutafaqqih Vol. 2 pp338-339.

Actions are but by intentions, and everyone will have what he intended. So whoever migrated to Allah and His Messenger, he migrated to Allah and His Messenger. But whoever migrated for some worldly benefit, or to take a woman in marriage, then his migration was only to what he migrated to.

Al-Bukhāri, Muslim and others.

Sayings filed under this topic.