Be Very Very Careful who you call a Kafir.
When the scholrs become corrupt, the whole world becomes corrupt!
Be careful who you call Kafir because only Allah knows who is truly a rejector and who is merely a misguided person. It is not up to us to "sentence" a person to the Hellfire.
We must always maintain courtesy, diplomacy and a never-dying zeal to convey the message to others no matter how discouraging or useless it may seem - don't give up on a non-muslim because most people are good people who simply need a break from the anti-Islamic propaganda around them.
The Fastest Way to Leave Islam
It is always safest to assume that a non-muslim has been misguided, misinformed and fed lies and misconceptions about Islam and Muslims - don't jump to calling him a Kafir. Remove the name-calling from your articles and websites - wouldn't you rather be safe than sorry - name-calling, especially wrongly branding someone as 'evil', 'kafr' and 'manifestation of satan' - could entail dire consequences for us on Judgement Day.
Perhaps there is no faster way to leave Islam than by calling other Muslims "kafir" or "mushrik" without discrimination.
About calling other Muslims "kafir," we read the following hadith: It is reported on the authority of Ibn `Umar that the Prophet (may peace and blessings be upon him) said: Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever). [Muslim]
Therefore, if you call other Muslims "kafir" or "mushrik" without discrimination, you could find that you have left Islam, according to the words of the Prophet (s.a.w.), in less than a second.
Making Takfir upon another Muslim
What do you think about a muslim calling another muslim a kafir?
I think the best people to answer this question would be those who actually call other muslims kafirs.
1732. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
( We learn from this Hadith that to call a Muslim a Kafir is strictly prohibited because if the one who has been called as such does not have the traits which makes him a Kafir, then the one who says it will be held Kafir.)
1733. Abu Dharr (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If somebody accuses another of disbelief or calls him the enemy of Allah, such an accusation will revert to him (the accuser) if the accused is innocent.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us that to call without reason any Muslim a Kafir or enemy of Allah is strictly prohibited.
It's conditions and punishment ( It is serious sin wrongly calling someone a kafir and in fact according to authentic hadiths from both shia and sunni sources, including Sahih Bukari and Muslim, it results in the accuser becoming a kafir. )
In Islamic law making takfir or takfeer is the act of declaring a Muslim individual or Muslim group as being kaffirs i.e. non Muslims. Takfir can be done on Muslims living at the present moment, or Muslims who lived in the past.
Making takfir upon Muslims is not a light issue, and there are several conditions which are needed before takfir can be declared. Secondly, the making of takfir upon other Muslims is reserved for those who have a lot of Islamic knowledge such as the Ulema and Sheikhs, Muslims should not take it upon themselves to call other Muslims kaffirs when they don't have the proper qualifications to do so.
Before moving on as to show what the scholars say about making takfir upon another Muslim, I would first like to show what the punishment is if takfir is done upon words of the Prophet (s.a.w.), but a Muslim. From the authentic hadiths of the prophet:
Volume 8, Book 73, Number 71:
Narrated Abu Dhar:
That he heard the Prophet saying, "If somebody accuses another of Fusuq (by calling him 'Fasiq' i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent." ( Sahih Bukhari)
Sahih Muslim Book 001, Number 0116:
It is reported on the authority of Ibn 'Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his brother an unbeliever, it returns (at least) to one of them.
So as you can see, the punishment of wrongly calling another Muslim is severe, and that if you are wrong and that the Muslim you call a kaffir is not a kaffir then you yourself become the kaffir, which means you shall die in a state of unbelief and be thrown in the hell-fire. So this is why making takfir should be done by those who have a great deal of Islamic knowledge such as the Ulema and sheikhs.
With all that said we now show what the scholars have to say about takfir and its conditions.
, "The conditions for the judgement of takfeer of a Muslim? And the judgement upon the one who did any action that is mukaffir (i.e. expels from the religion) but only in jest (not seriously)?"
The sheikh replied by saying, "For the judgement of the takfeer of a Muslim, there are two conditions:
· The first, that the evidence that this matter is something that expels from the religion is established.
· The second, the application of the ruling upon the one who does that, in that he has knowledge of it and that he intends it (aaliman bidhaalik qaasidan lahu).
Thus, if he is ignorant, he does not become a disbeliever, due to His saying, "And whoever contends with the Messenger after the guidance has been made clear to him, and he follows a path other than the path of the believers, We shall leave him in the path he has chosen and land him in Jahannam, an evil refuge" (4:115) and His saying, "And Allaah is not one to misguide a people after He has guided them, until He explains to them that which they should avoid." (9:115), and His saying, "And We never punish until we have sent a Messenger." (17.15).
However, when this person is neglectful in abandoning learning and attaining clarity, he is not to be excused. Such as when it reaches him that this action of his is kufr, and then he does not verify it (that it is as such), and nor does he investigate, then in this situation, he is not to be excused.
And if he did not intend (ghayr qaasid) the action (i.e. wilfully, knowingly, deliberately), then he does not become a disbeliever. He does not become a disbeliever. Such as for example, when he is compelled to kufr while his heart is secure with Iman (faith), such as when his thinking becomes confused, so he does not know what he is saying, due to extreme joy and what is like that. Or such as the man with the camel who lost it, then he sat under the tree, waiting for death, and then he finds it tied to the tree, and so he takes it, then he said, "O Allah, you are my servant and I am your lord", so he erred due to extreme joy.
However, the one who did something that expels from the religion, only in jest (maazihan), then he becomes a disbeliever, because he intended that [action or statement] (qasada dhaalik), as has been textually stated by the people of knowledge."
So as you can see, a Muslim who makes statements out of Kufr because he doenst have a lot of knowledge concerning an issue does not become a kaffir. However so if this person is given proof of his mistake with clear evidences by the Quran and Sunnah, and he persists to continue in his kufr then he is not excused. So this is why Muslims should not be so quick to call a fellow Muslim a kaffir for making absurd statements regarding Islamic issues, rather we should speak with them in a kind manner and refute them with clear evidences. Also if the Muslim makes a statement of kufr or an act of kufr but his heart still has iman then he is still not a kaffir and neither should he be called as such, verily Allah is merciful.
So therefore this should make it clear to all Muslims that we should NEVER call a Muslim a kaffir at once when they make glaring mistakes concerning Islam, rather we should teach them and correct them and bring them back to the straight path not condemn them and kick them out which will simply alienate them and make their hearts harder!
This reply is in two parts, the first are some primary texts and the second some Hanafi fatwas on the issue.
Imam Abu al-Qasim ibn `Asakir narrates in Tabyin Kadhib al-Muftari (p. 373-) with his chains:
"We were sitting with Abu Hurayra whereupon a young man passed by. A man sitting with us said: 'This is a Kafir from among the people of the Fire.' Abu Hurayra rose and went to speak with the young man, asking him: 'Who are you?' He replied: 'Son-and-so, son of So-and-so.' Abu Hurayra said: 'Allah have mercy on your father!' The young man was looking around, so he asked him: 'What are you looking for?' He replied: 'I have not prayed yet.' Abu Hurayra said: 'So you pray?' The young man replied: 'Subhan Allah!' Abu Hurayra: 'And you say Subhan Allah?' He said: 'La Ilaha illAllah!!' Abu Hurayra: 'And you say La Ilaha illAllah?' The young man said: 'I would prefer not to leave Salat even if I were given all there is on the face of the earth.' Abu Hurayra said: 'Allah have mercy on you. Allah have mercy on you. Allah have mercy on you.' Then he came back to his seat in the circle and said: 'I heard the Messenger of Allah say: "Whoever bears testimony against a Muslim of which the latter is not deserving, let him prepare for his seat in the Fire."'"
A man said to Ibn `Umar: "I have a neighbor who bears witness against me that I commit shirk." He replied: "Say: 'La Ilaha illAllah,' you will make him a liar."
:I was sitting in Ibn `Umar's house when a man came and said: "O Ibn `Umar! There are groups of people bearing witness against us and attributing to us kufr and shirk." Ibn `Umar replied: "Woe to you! Did you not say: 'La Ilaha IllAllah'?!" Whereupon the entire household began to say La Ilaha IllAllah until the house was shaking.
4. From al-A`mash, from Abu Sufyan:
We came to see Jabir ibn `Abd Allah who lived in Makkah and resided with the Banu Fihr. A man asked him: "Did you [the Companions] use to call anyone from the People of the Qibla [i.e. Muslims], 'Mushrik'?" He replied: "I seek refuge in Allah." The man continued: "Did you call anyone from them 'Kafir'?" He said: "No."
So this should be enough for now. So therefore all Muslims should refrain from calling another Muslim a kaffir since this could lead you to the hell-fire.
What goes around comes around!
Every soul on this plane is a Muslim, naturally; it is only when outside factors on the material plane get ahold of them that they stray. After this, anyone who says, believes and follows Shahadah is a Muslim. They must both attest to the fact that there is 'No Deity except Allah' which means rejecting Shirk in its entirety, and also that 'Muhammad is the Messenger of Allah' which means they must accept the whole of the Qur'an.
From this points, opinions differ. Some, most notably Imam ash-Shafi'i, say that Faith itself never increases, nor decreases for a Muslim; it is piety which increases and decreases, piety being the measure of how one acts out the concept of Faith in the physical realm. From this standpoint, a straying Muslim, even one who commits grievous sins (assuming this sin is not Shirk) is still a Muslim, provided they believe in Allah and the Message, even if they don't entirely live it out and others, primarily Imam Ahmed ibn Hanbal, are of the opinion that both Faith and Piety increase and decrease, and that while most sins will not mean you cease being a Muslim, that there are some sins and actions which would make this so.
(And NO ONE KNOWS WHAT ALLAH SWT KNOWS)
It's become cliché to say that Muslims have reduced Islam to rituals and forgotten other important tenets. While it is crucial to practice the five pillars of Islam, for instance, we cannot ignore other basic aspects of the faith that emphasize brother and sisterhood.
Muslim unity is a Fard (obligatory duty) according to the Quran and Traditions of the Prophet Mohamed (peace and blessings be upon him). Consider the following references below:
From the Quran (49:10): The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear God, that ye may receive Mercy.
Also from the Quran (3:103): And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves; and remember with gratitude God's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth God make His Signs clear to you: That ye may be guided.
From the Hadith:
In their love, kindness and compassion for each other, the believers are like a human body: when one part of it is hurt, the rests sympathizes with it in wakefulness and fever (Bukhari, Muslim).
So if they are not sure...
Why open their mouth on something as serious as this??
Surah Fatir 35:45:"If Allah were to punish men according to what they deserve. He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His Servants." (Also stated in Surah an Nahl 16:61).
There is the old classic saying - nobody's perfect. A lot of people do wrongs. We are not always comfortable to acknowledge our flaws, that we have a 'bad side', yet we are far too eager to see them in others. What sets one person apart from the rest - is whether we're aware of our short comings. That puts you in a far better position than those who aren't :) Life is all about striving. Sometimes we stumble. The one who stands up and shrugs will gain nothing. The one who knows of their imperfections will learn from such an experience... that - is a good muslim.
Hmm I see and why can't they live with truth and why can't they face that!!!!
Islam isn't about what we think is right and what we dont is wrong!!
And Allah Knows Best!
"Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Showing posts with label messenger of Allah. Show all posts
Showing posts with label messenger of Allah. Show all posts
Tuesday, 31 August 2010
Sunday, 25 October 2009
“Let us enjoy the comfort of the Salaat.”
One of the things necessary for the salik in all his worships, especially in the salat, which is at the head of all worships and has a position of comprehensiveness [jami'iyat] , is submissiveness [khushu]. It is, in fact, a complete submission [khudu'] mixed with love or fear. It is the result of comprehending the Greatness, Power and Majesty of Beauty and Glory. The detail of this generality is that the hearts of the people of suluk are different according to their disposition and nature:
Some of the hearts are amorous and of the manifestations of Beauty [jamal] and, driven by their nature, they are attracted to the Beauty of the Beloved. When, in the suluk, they comprehend the shadow of the Beautiful, or witness the origin of the Beauty, the Greatness hidden in the secret of the Beauty effaces them, and they go into rapture, for in every beauty there is a hidden glory, and in every glory there is a covered beauty. There is probably an allusion to this point in his saying when the guardian of the gnostics and of the saliks, Amirul Mu'minin (the commander of the faithful), may Allah bless him and all his offspring, says: "Glory to the One whose compassion is vast for His friends despite His severe revenge, and whose revenge is severe for His enemies despite His vast compassion," [27]
Thus, the Majesty, Greatness and Power of Beauty envelop them and they fall into a state of submission [khushu] before the Beauty of the Beloved. This state, at the beginning, causes agitation to the heart and engenders anxiety. Then, after submission [tamkin], it changes to a state of familiarity, and the agitation and anxiety, caused by the Greatness and Power, turn into familiarity and peace, and there happens a state of tranquillity, as was the state of the heart of khalilur-Rahman (Allah's Friend = Ibrahim) (AS).
Some other hearts are fearing and they are of the manifestations of Glory [jalal]. They are in continual understanding of the Greatness, Grandeur and Glory. Their submission is of fright, and the Subjugative and Majestic Names are manifested to their hearts, as was the state of the prophet Yahya (may Allah's peace be upon him and our Prophet and his progeny). So, submission is sometimes mixed with love, and sometimes with fear and fright, though in every love there is fear, and in every fear there is love.
The degrees of submission are according to the degrees of understanding the Greatness, Majesty and Beauty. Now as we, in our case, are deprived of the light of visions, we have but to indulge in acquiring submission by means of knowledge and faith [iman]. Allah, the Exalted, says: "Successful, indeed, are the believers who are submissive in their salats," [28] Submission in the salat is regarded as a sign of faith [iman]. So, whoever is not submissive in his salat, will, according to Allah's saying, be excluded from the faithful [ahl-i iman]. Our salats which are not accompanied with submission are caused by a deficiency of faith or by lacking it. A belief [i'tiqad] and knowledge are other than faith, our knowledge of Allah, His Names and Attributes and of other divine Knowledge [ma'arij], is other than faith. Satan, according to the testimony of Allah, has information about the Beginning and the Resurrection, yet, he is a disbeliever. He said: "You have created me of fire, while You created him of dust," [29] So, he believes in Allah and in His being the Creator; and he says: "Respite me until the day they are resurrected", [30] So, he believes in the Day of Resurrection, too. He knows about the Books, the Messengers and the angels. Nevertheless, Allah addresses him as a disbeliever, excluding him from the group of the believers [mu'minin].
Thus, the people of knowledge are distinct from those of faith. Not every man of knowledge is a man of faith. Therefore, after acquiring knowledge, one has to join the believers, and to convey the Greatness, Majesty, Brightness and Beauty of Allah, the Most Exalted and High, to his heart, so that it may become submissive, since mere knowledge does not result in submission. You can realize it in yourself: although you do believe in the Beginning and the Resurrection and in Allah's Majesty and Glory, your heart is not submissive. As to Allah's saying: "Has not the time yet come for those who believe that their hearts should be submissive when remembering Allah and what has come down of the truth," [31] it may be that it is the formal faith the very belief in what the Prophet (SA) has brought - which is intended here, for the true faith is accompanied by a degree of submission; or the submission in the noble ayah may refer to a submission at its complete degree, as sometimes they apply the word, 'alim (erudite) to the one whose knowledge has reached the limit of faith. In the noble ayah: " ...verily only the erudite among Allah's servants fear Him, " [32] the reference may be to them. In the terms of the Book and the Sunnah, knowledge, faith and Islam refer to different degrees, the explanation of which is out of the scope of these papers.
Generally speaking, the salik on the way to the Hereafter -specially if with the mi'raj (ascending) step of the salat -will have to make his heart submissive by the light of knowledge and faith, so as to strengthen, as much as he can, this divine gift and the beneficent gleam, in his heart, trying to keep this state during the whole length of the salat. This state of consolidation and stability, though a bit difficult at the beginning for people like us, it becomes quite possible by practice and by exercising the heart.
My dear: Acquiring perfection and the provision for the Hereafter requires demand and seriousness, and the greater the demand, the more it deserves being serious about it. Certainly, with such a state of weakness, laxity and carelessness, one cannot ascend to the divine proximity and to be in a place neighbouring the Lord of Might. one has to manly set forth in order to reach what one wants. Since you do believe in the Hereafter, and find no way of comparability between that world and this -whether regarding their happiness and perfection, or their sufferings and calamities, as that world is eternal, with no death and perishing, where the happy live in comfort and dignity and in everlasting bliss, a comfort which has no like in this world, a divine glory and sovereignty, the like of which cannot be found in this life, and a bliss which never occurs in anybody's imagination, and similarly regarding the sufferings of that world, its pains, torments and evils can have no match in this world -you should know that the way to happiness runs through obeying Allah, the Lord of Might. None of the acts of worship and obedience can be on the same footing as that of the salat, which is a comprehensive [jami] divine mixture [ma'jun] undertaking the happiness of humanity. If it is accepted, all other acts (of worship) will be accepted. So, you are to exert utmost seriousness in obtaining it, never to feel tired in the quest, and to bear whatever hardship there may be, though there will be none. Actually if you continued it for a while and got cordially familiar with it, you would get, in this very world, so much pleasure out of your talk with Allah -a pleasure which cannot be compared with anyone of this world's pleasures. this will be quite obvious if we study the states of the people supplicating to Allah.
In general, to sum up our discussions in this chapter, we may say that, having comprehended the Greatness, the Beauty, and the Majesty of Allah, either by means of reasoning and proofs, or through the explanations of the prophets (AS), one must remind his heart of it, and then, by gradual remindings, cordial attention and continual remembering Allah's Greatness and Majesty, he has to bring about the state of submission in his heart, so as to attain to the required result. At any rate, the salik should not suffice himself with his present station, as any station which we may obtain does not worth a farthing in the market of the people of knowledge, nor it worths a grain of mustard in the bazar of "the people of heart". The salik must, in all situations, remember his own faults and deficiencies, so that he may find, through this, a way to his happiness. And praise be to All.
There are some of statements in Al Qur'an and Hadiths about Khushuu' or calmness in salah.
In Al Qur'an
"And stand before Allah in a devout frame of mind." [2:238]
"Successful indeed are the believers. Those who offer their sholats with all solemnity and full submission." [23:1-2]
"And man is ever hasty" [17:11]
...............................What is Khushuu’?.....................By Dr. Mamdouh N. Mohamed.
Khushuu’ during Salaat is misunderstood by some people as crying and weeping. Rather, it is the presence of the heart during an act of ‘ibadah. When a person’s heart is fully occupied of what he says or hears, he is in a true state of khushuu’. The concept of Khushuu’ in Salaat is very essential.
1. It is a vital factor in making a person successful in this life and in later life.
“Indeed, the believers, who have khushuu’ in their Salaat, are the winners.”
قد أفلح المؤمنون الذين هم في صلاتهم خاشعون
2. It is a contributing factor for the acceptance of Salaat.
3. It is a way to gain more rewards from the Almighty Allah; the more the khushuu’ a person has, the more rewards he gets.
4. Without Khushuu’ the heart cannot easily be purified.
Ways to Gain Khushuu’
* Pre-Salaat
1. A Muslim should know his Lord very well. Knowing whom one worships makes a person a better worshipper. Having clear and authentic knowledge about Allah increases His love in our hearts. Consequently, faith also increases.
2. Avoiding major and minor sins is very helpful in gaining Khushuu’, as the heart becomes more receptive to the words of Allah during and after Salaat.
3. Reciting the Qur’an frequently and consistently softens the hearts and prepares it for Khushuu’. Hard hearts do not gain Khushuu’.
4. Minimize attachment to worldly matters. Gearing one’s intentions towards the Afterlife helps against the temptations of life.
5. Avoid excessive laughter and useless arguments as they harden the heart and lead to heedlessness.
6. Stop working as soon as you hear the Adhaan. When you listen attentively to the call of Salaat repeat after the muˆadh-dhin then offer the relevant supplication. This prepares you for a smooth transition from the business with worldly matters to the business with Salaat.
7. Performing wuduuˆ immediately after hearing the Azaan prepares you for the pending Salsat. Wuduuˆ also works as a buffer zone before engaging in Salaat.
8. Going to the mosque early for praying and continuing mention of Allah drives Satan away and help gain concentration.
9. The waiting time for the congregational Salaat helps create a buffer zone between the state of mind before Salaat and the state of during Salaat.
* During Salaat
1. The Iqaamah itself is a final signal to the mind to be well prepared for performing the actual Salaat. Remember what the messenger of Allah said to Bilal (ra) “Let us enjoy the comfort of the Salaat.”
2. When you stand facing the Qiblah remember the following:
1. It might be the last Salaat in your life. There is no guarantee to live longer to catch the next Salaat.
2. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else?
3. The angel of death is chasing you.
3. Do not forget to make isti’azah. It wards off Satan’s whispers.
4. Keep your eyes focused on the place of sujuud. This helps you gain more concentration.
5. When reciting the Fatiha, try to recall the response of Allah to you after every ayah you say. (When you say: ”al-hamdu lillahi rab-bil ‘alamin) Allah responds: “My servant praised me.” etc. This feeling of speaking to Allah puts you in the right mood of khushuu’.
6. Beautifying the recitation of the Qur’an has a positive impact on the heart.
7. Recite the Qur’an slowly and reflect upon its meaning deeply.
8. It is recommended to change the suras that your recite from time to time to avoid the mechanic-like state of repetition.
9. Alternate between the various authentic sunan such as proclaiming a different opening supplication in every Salaat.
10. Undoubtedly, understanding Arabic helps you focus on the intended meaning.
11. Interact with the recited aayahs;
1. if you hear an ayah about Allah, glorify Him by saying “Subhaana Allah”;
2. If you hear an ayah about Hellfire, say “a’uuthu billaahi mina-n-naar”.
3. If you hear a command to make istighfaar, do it.
4. If you hear an ayah that requests tasbiih, make tasbiih.
12. These forms of interactions are very helpful in keeping you focused.
13. When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere du’aaˆ. Invest these moments in making sincere supplications.
* Post-Salaat
1. When you make tasliim, make istighfaar to Allah as you might have made during Salaat.
2. When you praise Allah, thank Him from the bottom of your heart that you have experienced the beauty of Salaat in your heart. Getting used to this habit prepares your for the next Salaat, as you will always be eager to focus in your prayer.
3. One perfection leads to another perfection. If some one perfects his Salaat once, he would be self-motivated to continue on the same level.
A salik is a person who engaged in Islamic spiritual path or sufism. The word derived from Arabic word sulook, which means to walk a (spiritual) path (to God). To become a salik, one must follow both the outer path (exoterism, shariah) and the inner path (esoterism, haqiqa) of Islam virtuously.
A salik is also called murid when one becomes a disciple to one particular spiritual teacher (murshid) or a Sufi master
May Allah fill our hearts with khushuu’ - Aamiin.
Some of the hearts are amorous and of the manifestations of Beauty [jamal] and, driven by their nature, they are attracted to the Beauty of the Beloved. When, in the suluk, they comprehend the shadow of the Beautiful, or witness the origin of the Beauty, the Greatness hidden in the secret of the Beauty effaces them, and they go into rapture, for in every beauty there is a hidden glory, and in every glory there is a covered beauty. There is probably an allusion to this point in his saying when the guardian of the gnostics and of the saliks, Amirul Mu'minin (the commander of the faithful), may Allah bless him and all his offspring, says: "Glory to the One whose compassion is vast for His friends despite His severe revenge, and whose revenge is severe for His enemies despite His vast compassion," [27]
Thus, the Majesty, Greatness and Power of Beauty envelop them and they fall into a state of submission [khushu] before the Beauty of the Beloved. This state, at the beginning, causes agitation to the heart and engenders anxiety. Then, after submission [tamkin], it changes to a state of familiarity, and the agitation and anxiety, caused by the Greatness and Power, turn into familiarity and peace, and there happens a state of tranquillity, as was the state of the heart of khalilur-Rahman (Allah's Friend = Ibrahim) (AS).
Some other hearts are fearing and they are of the manifestations of Glory [jalal]. They are in continual understanding of the Greatness, Grandeur and Glory. Their submission is of fright, and the Subjugative and Majestic Names are manifested to their hearts, as was the state of the prophet Yahya (may Allah's peace be upon him and our Prophet and his progeny). So, submission is sometimes mixed with love, and sometimes with fear and fright, though in every love there is fear, and in every fear there is love.
The degrees of submission are according to the degrees of understanding the Greatness, Majesty and Beauty. Now as we, in our case, are deprived of the light of visions, we have but to indulge in acquiring submission by means of knowledge and faith [iman]. Allah, the Exalted, says: "Successful, indeed, are the believers who are submissive in their salats," [28] Submission in the salat is regarded as a sign of faith [iman]. So, whoever is not submissive in his salat, will, according to Allah's saying, be excluded from the faithful [ahl-i iman]. Our salats which are not accompanied with submission are caused by a deficiency of faith or by lacking it. A belief [i'tiqad] and knowledge are other than faith, our knowledge of Allah, His Names and Attributes and of other divine Knowledge [ma'arij], is other than faith. Satan, according to the testimony of Allah, has information about the Beginning and the Resurrection, yet, he is a disbeliever. He said: "You have created me of fire, while You created him of dust," [29] So, he believes in Allah and in His being the Creator; and he says: "Respite me until the day they are resurrected", [30] So, he believes in the Day of Resurrection, too. He knows about the Books, the Messengers and the angels. Nevertheless, Allah addresses him as a disbeliever, excluding him from the group of the believers [mu'minin].
Thus, the people of knowledge are distinct from those of faith. Not every man of knowledge is a man of faith. Therefore, after acquiring knowledge, one has to join the believers, and to convey the Greatness, Majesty, Brightness and Beauty of Allah, the Most Exalted and High, to his heart, so that it may become submissive, since mere knowledge does not result in submission. You can realize it in yourself: although you do believe in the Beginning and the Resurrection and in Allah's Majesty and Glory, your heart is not submissive. As to Allah's saying: "Has not the time yet come for those who believe that their hearts should be submissive when remembering Allah and what has come down of the truth," [31] it may be that it is the formal faith the very belief in what the Prophet (SA) has brought - which is intended here, for the true faith is accompanied by a degree of submission; or the submission in the noble ayah may refer to a submission at its complete degree, as sometimes they apply the word, 'alim (erudite) to the one whose knowledge has reached the limit of faith. In the noble ayah: " ...verily only the erudite among Allah's servants fear Him, " [32] the reference may be to them. In the terms of the Book and the Sunnah, knowledge, faith and Islam refer to different degrees, the explanation of which is out of the scope of these papers.
Generally speaking, the salik on the way to the Hereafter -specially if with the mi'raj (ascending) step of the salat -will have to make his heart submissive by the light of knowledge and faith, so as to strengthen, as much as he can, this divine gift and the beneficent gleam, in his heart, trying to keep this state during the whole length of the salat. This state of consolidation and stability, though a bit difficult at the beginning for people like us, it becomes quite possible by practice and by exercising the heart.
My dear: Acquiring perfection and the provision for the Hereafter requires demand and seriousness, and the greater the demand, the more it deserves being serious about it. Certainly, with such a state of weakness, laxity and carelessness, one cannot ascend to the divine proximity and to be in a place neighbouring the Lord of Might. one has to manly set forth in order to reach what one wants. Since you do believe in the Hereafter, and find no way of comparability between that world and this -whether regarding their happiness and perfection, or their sufferings and calamities, as that world is eternal, with no death and perishing, where the happy live in comfort and dignity and in everlasting bliss, a comfort which has no like in this world, a divine glory and sovereignty, the like of which cannot be found in this life, and a bliss which never occurs in anybody's imagination, and similarly regarding the sufferings of that world, its pains, torments and evils can have no match in this world -you should know that the way to happiness runs through obeying Allah, the Lord of Might. None of the acts of worship and obedience can be on the same footing as that of the salat, which is a comprehensive [jami] divine mixture [ma'jun] undertaking the happiness of humanity. If it is accepted, all other acts (of worship) will be accepted. So, you are to exert utmost seriousness in obtaining it, never to feel tired in the quest, and to bear whatever hardship there may be, though there will be none. Actually if you continued it for a while and got cordially familiar with it, you would get, in this very world, so much pleasure out of your talk with Allah -a pleasure which cannot be compared with anyone of this world's pleasures. this will be quite obvious if we study the states of the people supplicating to Allah.
In general, to sum up our discussions in this chapter, we may say that, having comprehended the Greatness, the Beauty, and the Majesty of Allah, either by means of reasoning and proofs, or through the explanations of the prophets (AS), one must remind his heart of it, and then, by gradual remindings, cordial attention and continual remembering Allah's Greatness and Majesty, he has to bring about the state of submission in his heart, so as to attain to the required result. At any rate, the salik should not suffice himself with his present station, as any station which we may obtain does not worth a farthing in the market of the people of knowledge, nor it worths a grain of mustard in the bazar of "the people of heart". The salik must, in all situations, remember his own faults and deficiencies, so that he may find, through this, a way to his happiness. And praise be to All.
There are some of statements in Al Qur'an and Hadiths about Khushuu' or calmness in salah.
In Al Qur'an
"And stand before Allah in a devout frame of mind." [2:238]
"Successful indeed are the believers. Those who offer their sholats with all solemnity and full submission." [23:1-2]
"And man is ever hasty" [17:11]
...............................What is Khushuu’?.....................By Dr. Mamdouh N. Mohamed.
Khushuu’ during Salaat is misunderstood by some people as crying and weeping. Rather, it is the presence of the heart during an act of ‘ibadah. When a person’s heart is fully occupied of what he says or hears, he is in a true state of khushuu’. The concept of Khushuu’ in Salaat is very essential.
1. It is a vital factor in making a person successful in this life and in later life.
“Indeed, the believers, who have khushuu’ in their Salaat, are the winners.”
قد أفلح المؤمنون الذين هم في صلاتهم خاشعون
2. It is a contributing factor for the acceptance of Salaat.
3. It is a way to gain more rewards from the Almighty Allah; the more the khushuu’ a person has, the more rewards he gets.
4. Without Khushuu’ the heart cannot easily be purified.
Ways to Gain Khushuu’
* Pre-Salaat
1. A Muslim should know his Lord very well. Knowing whom one worships makes a person a better worshipper. Having clear and authentic knowledge about Allah increases His love in our hearts. Consequently, faith also increases.
2. Avoiding major and minor sins is very helpful in gaining Khushuu’, as the heart becomes more receptive to the words of Allah during and after Salaat.
3. Reciting the Qur’an frequently and consistently softens the hearts and prepares it for Khushuu’. Hard hearts do not gain Khushuu’.
4. Minimize attachment to worldly matters. Gearing one’s intentions towards the Afterlife helps against the temptations of life.
5. Avoid excessive laughter and useless arguments as they harden the heart and lead to heedlessness.
6. Stop working as soon as you hear the Adhaan. When you listen attentively to the call of Salaat repeat after the muˆadh-dhin then offer the relevant supplication. This prepares you for a smooth transition from the business with worldly matters to the business with Salaat.
7. Performing wuduuˆ immediately after hearing the Azaan prepares you for the pending Salsat. Wuduuˆ also works as a buffer zone before engaging in Salaat.
8. Going to the mosque early for praying and continuing mention of Allah drives Satan away and help gain concentration.
9. The waiting time for the congregational Salaat helps create a buffer zone between the state of mind before Salaat and the state of during Salaat.
* During Salaat
1. The Iqaamah itself is a final signal to the mind to be well prepared for performing the actual Salaat. Remember what the messenger of Allah said to Bilal (ra) “Let us enjoy the comfort of the Salaat.”
2. When you stand facing the Qiblah remember the following:
1. It might be the last Salaat in your life. There is no guarantee to live longer to catch the next Salaat.
2. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else?
3. The angel of death is chasing you.
3. Do not forget to make isti’azah. It wards off Satan’s whispers.
4. Keep your eyes focused on the place of sujuud. This helps you gain more concentration.
5. When reciting the Fatiha, try to recall the response of Allah to you after every ayah you say. (When you say: ”al-hamdu lillahi rab-bil ‘alamin) Allah responds: “My servant praised me.” etc. This feeling of speaking to Allah puts you in the right mood of khushuu’.
6. Beautifying the recitation of the Qur’an has a positive impact on the heart.
7. Recite the Qur’an slowly and reflect upon its meaning deeply.
8. It is recommended to change the suras that your recite from time to time to avoid the mechanic-like state of repetition.
9. Alternate between the various authentic sunan such as proclaiming a different opening supplication in every Salaat.
10. Undoubtedly, understanding Arabic helps you focus on the intended meaning.
11. Interact with the recited aayahs;
1. if you hear an ayah about Allah, glorify Him by saying “Subhaana Allah”;
2. If you hear an ayah about Hellfire, say “a’uuthu billaahi mina-n-naar”.
3. If you hear a command to make istighfaar, do it.
4. If you hear an ayah that requests tasbiih, make tasbiih.
12. These forms of interactions are very helpful in keeping you focused.
13. When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere du’aaˆ. Invest these moments in making sincere supplications.
* Post-Salaat
1. When you make tasliim, make istighfaar to Allah as you might have made during Salaat.
2. When you praise Allah, thank Him from the bottom of your heart that you have experienced the beauty of Salaat in your heart. Getting used to this habit prepares your for the next Salaat, as you will always be eager to focus in your prayer.
3. One perfection leads to another perfection. If some one perfects his Salaat once, he would be self-motivated to continue on the same level.
A salik is a person who engaged in Islamic spiritual path or sufism. The word derived from Arabic word sulook, which means to walk a (spiritual) path (to God). To become a salik, one must follow both the outer path (exoterism, shariah) and the inner path (esoterism, haqiqa) of Islam virtuously.
A salik is also called murid when one becomes a disciple to one particular spiritual teacher (murshid) or a Sufi master
May Allah fill our hearts with khushuu’ - Aamiin.
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