Lack of care and neglect while performing ablution will negatively reflect on the worship that is to follow.

One time the Messenger of Allah ﷺ led the morning prayer. Some minor mistakes were made whilst the chapter Romans was being recited. After finishing the prayer the Prophet turned to the congregation and said:

“Some people are coming to the prayer without ablution and this is the cause for Satan interfering in our recitation. When you come for prayer, take your ablution as carefully as you can”.

Thus purification and the taking of ablution with care before prayer is crucial for the soundness of our worship. It is also a great virtue to be always in a state of ablution to the best of one’s ability. The Messenger of Allah ﷺ liked to carry out all of his tasks while he had ablution.

According to Abu Juhaym , the Messenger of Allah ﷺ once came across someone as he was coming from the Well of Jamal. The man greeted him, but the Prophet ﷺ  did not return the greeting. He ﷺ  immediately went to a wall and wiped his hands and face over it to perform the tayammum (dry ablution), and then he accepted the man’s greeting of peace. (Bukhari, tayammum, 3)

With this action, the Prophet of Allah ﷺ demonstrated how it is possible for one to always be in a state of ablution. This is also an indication of how virtuous it is to take ablution before carrying out a task, even though that task is not obligatory.

In another instance, Ibn-i Abbas (RadiAllahu Anhu) narrates:

“When the Prophet of Allah ﷺ finished relieving himself he would first pour water over his hands to wash them and then he would perform tayammum with dry earth. I once asked him:

“O Messenger of Allah ﷺ, there is water available. Why did you do that?” The Prophet replied:

“How can I be sure that my spirit will not be taken back from me before I reach water?” (Ahmad, I, 288, 303; Haysami, 263).

According to another narration whenever he needed to perform the major ablution, the Prophet ﷺ would wipe his hands over the walls and do tayammum in order not to be without ablution until he could perform his major ablution. (Haysami, I, 264).

This is the scope of the material and spiritual cleanliness that the Prophet demonstrated to his community…

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What Is the Best Way to Put the Ego in Check?

What is the best way to attain beneficial knowledge in such a way that puts the ego in check?

Answered by  Habib Umar bin Hafiz

Seeking Knowledge With Excellence

The best way to attain beneficial knowledge that puts the ego in check is: sincere focus, with humility, attentive listening, and concentration upon what is imparted to one, of the words of Allah or the words of the Chosen One (may Allah peace and blessings be upon him and his folk), assuming you find a teacher who is a “possessor of heart,” i.e. one who imparts this knowledge from his heart and soul.

Connecting to the Inheritors of Prophetic Guidance

This, along with connecting oneself to a chain of transmission that goes back to the Prophet and observing good manners, is the way we are familiar with from the Successors of the Companions (tabi’in), those who followed them, and those who followed them, until this day and age.

Knowledge is the Prayer of the Soul

For knowledge is not perfected with caprice or pride. Nor is the reality of knowledge acquired by studying, “so and so said”, or mastering legal scenarios. It is rather acquired through sincerity to the Most Great and Most High, and through approaching this endeavor with veneration, love, and longing to draw close to Allah (Mighty and Majestic) thereby, while also connecting one’s self to a chain of transmission to the Chosen One, Muhammad (may Allah peace and blessings be upon him and his folk). This is indeed the way to acquire beneficial knowledge that puts the ego in check and elevates it to high stations.

Translated by: Abdullah Alrajhy. (Link to the original answer)


Habib Umar bin Hafiz is a descendant of the Prophet (upon him be Allah’s peace and blessings). Born into a family of scholars, Habib Umar, pursued the sacred sciences from a young age, including Quran, Hadith, Fiqh, ‘Aqeedah, Arabic, and Spirituality. In 1994, he established Dar al-Mustafa, an educational institute in Tarim, Yemem.

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Why Are All the Companions the Most Virtuous After the Prophets?

Q. I often hear that, despite the very broad definition of a companion of the prophet (Peace and blessings be upon him) , the lowest ranking person who falls under the definition of companion surpasses anyone until the day of judgement in piety vitrue and righteousness in the sight of Allah. Could you please shed some light on the this matter?

Answered by Shaykh Abdurragmaan Khan

There are a large number of proofs establishing that the companions radiyaLlahu anhum are the most virtuous of Allah’s creation after the Prophets and Messengers. Before presenting these proofs however, it’s important to understand that the companions were not infallible. They were guiding stars and the best of Allah’s creation, but were not free from error. I mention this so that an objector may not quote an error of a companion and thus attempt to strip them of their virtue.

Another important clarification is that not all companions were equal. Those who embraced Islam after the treaty of Hudaybiyah were not equal to those who accepted prior to that. Similarly, those who immigrated from Makkah to Madinah were considered more virtuous than others. Thereafter, those who fought at the battle of Badr were more virtuous, then those who attended the bay’ah al-Ridwan, then the ten companions who were given the glad tidings of Jannah, then sayyidina Ali ibn Talib and sayyidina Uthman, then sayyidina Umar and finally sayyidina Abu Bakr al-Siddiq may Allah be well pleased with them all.

Here follows some verses of the Qur’an and traditions of the Prophet sallaLlahu alayhi wasallam establishing their precedence over others.

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the fath [treaty of Hudaybiyah or conquest of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted. [57:10]

Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful. [9:117]

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. [48:29]

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The Messenger sallaLlahu alayhi wasallam said,

“Do not swear my companions, for should any of you spend the weight of mount Uhud in gold, it will not equal their spending of a mudd (750 grams) or half thereof.” [Agreed upon]

“The best of generations is mine, then those who follow, then those who follow.”

“Whoever loves them (my companions), loves them because of his love for me; whoever dislikes them, dislikes them because of his dislike of me; whoever harms them (with his words or action), has harmed me, whoever harms me, harms (angers) Allah, and whoever harms Allah, it is near that Allah strikes him.”[al-Tirmidhi]

Statements from our pious predecessors:

Abu Zur’ah al-Razi said, “Whoever criticizes any of the companions is a zindiq (enemy of Islam). This is so, because the Messenger sallaLlahu alayhi wasallam and the Quran are true. The Quran and his Sunnah sallaLlahu alayhi wasallam was only conveyed to us via these companions. They (the enemies of Islam) only criticize the companions as they wish to find fault in the Quran and Sunnah.”

AbduLlah ibn Mubarak said when asked who is more righteous between the pious caliph, ‘Umar bin AbdulAziz and Mu‘awiyah radiyaLlahu anhu, “The dust that settled in the nose of the horse of Mu‘awiyah with the Prophet sallaLlahu alayhi wasallam, is better than several ‘Umar bin AbdulAziz. In another narration he said, “is better than all the good deeds of ‘Umar bin AbdulAziz.

This was his words regarding Mu‘awiyah radiyaLlahu anhu and he was from the companions that entered Islam after the treaty of Hudaybiyah.

Can a Muslim call a non-Muslim ‘Brother’?

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Yes, it would be permissible to refer to or respond to a non-Muslim as a ‘brother’ referring to the common brotherhood of humanity.

According to some scholars, it would also be permissible to greet a non-Muslim with ‘Assalam ‘alaykum’ and respond to their greeting with ‘Wa’alaykum assalam’. The permission is more desirable if one hopes for their Islam. And Allah knows best.

[Sharh Sahih Muslim]

Warmest salams,
[Shaykh] Jamir Meah

Brotherhood

The Messenger of Allah ﷺ said:

“There are certain people amongst the servants of Allah, who are not prophets, nor are they martyrs, yet on the Day of Judgement they will have attained to such a position that even the prophets and the martyrs will look at them in admiration”.

The Companions, may Allah be pleased with them all, asked:

“Who are these people and what sort of good deeds will they have done? Let us know so that we can love them and be close to them, o Messenger of Allah”. The Prophet ﷺ answered:

‘They are such people that though there are no blood relations amongst them, nor any business or trade relations, yet they love each other for the sake of Allah. By Allah their faces are radiant with light and they are upon pillars of light. When others fear, they do not fear, and when others feel sorrow, they do not feel sorrow”.

He ﷺ then recited the following verse:

‘Yes, the friends of Allah will feel no fear and will know no sorrow: 

those who have faith and are conscious of Allah, there is good news for them in the life of this world and in the afterlife. There is no changing the words of Allah. That is the great victory!’ (Yunus, 10:62-64)

The Blessed Prophet ﷺ narrated the following story as an demonstration of how loving one’s fellow Muslim for Allah will allow one to attain to Allah’s love.

“One time a man set out to visit his Muslim brother who lived in another village. Allah Most High appointed an angel with the duty of watching him on his way. When the man came to the angel, the angel asked him:

‘Where are you going?’

The man replied:

‘My Muslim brother lives in that village. I am going to see him.

The angel asked him:

‘Is there something that you wish to benefit from that friend?’

The man replied:

‘No, no. It is just that I love him for the sake of Allah and I am going to visit him’.

The angel then said:

‘Just as you love him, so does Allah love you. I am a messenger sent to you by Allah in order to give you this good news’ (Muslim, Birr, 38; Ahmad, II, 292).

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Abu Idris al-Hawlani (may Allah have mercy on him) narrates:

“I had gone to the mosque of Damascus, where I saw a young man there with a smiling face. A group of people had gathered around him. Whenever they fell into dispute about some matter they would immediately go to that young man and ask for and accept his opinion. I asked who this young man was. They told me it was Muadh ibn Jabal .

The next day I ran to the mosque as early as I could. When I got there I saw that that young man was there already performing his prayer. I waited until he had finished and then approached him and greeted him with the greeting of peace and then said to him”:

“By Allah! I love you”.

“Do you love me for the sake of Allah?” he asked.

“Yes for Allah” I said. Then he asked me twice:

“Do you really love me for the sake of Allah?” Both times I answered:

“Yes I truly love you for the sake of Allah”. Then he held me by my robe and pulled me towards him and said:

“I congratulate you. I heard the Messenger of Allah ﷺ say:

“Allah Most High has said: ‘Those who love each other merely for My sake, and those who gather together to please Me, and those who visit each other for My sake and who give charity and do good for My sake… They will be the ones who (will) have earned my love” (Muwatta, Sha’r, 16).

 

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Worldly Ambition, cancer of the heart

Allah Almighty states in the holy Qur’an:

…And (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a painful chastisement on the day when it shall be heated in the fire of Hell, then their foreheads and their sides and their backs shall be branded with it. This is what you hoarded up for yourselves, therefore taste what you hoarded. (Tawbah, 9/34-35).

Inspired by this verse, Hadrat Mawlana (Alaihi Rahma) said:

• “No matter how rich you are, you cannot eat more than your stomach can hold. Even if you dip your water-pot into the sea, it will carry no more water than it can hold.”

• “There are so many fishes which, because of ambition, swallow the bait, though the sea could safely feed them.”

• “What is this world about? This world is about being ignorant of Allah!”

• “This world, a testing ground, is like a magnet for selfish desires: it attracts them as amber attracts straw. Only the substan- tial wheat, the wise believer whose inner world contains spiritual secrets and wisdom, can escape the attraction of this magnet.”

• “The trap of raw egos is worldly gain. It tricks and allures,and the inner eyes of some people go blind out of desire for it. They drink bitter and salty water out of wet clay. Since they never taste spiritual happiness, they regard what they taste of the worldly life as happiness.”

• “Greed and ambition for the pleasures of this world lead us to obtain what we do not deserve.”

Worldly ambition is the prime drive leading to great ignorance. Ambition makes the heart go blind. Such a heart ceases to draw a line between right and wrong, legitimate and illegitimate. Hadrat Mawlana (Alaihi Rahma) says of heart-blindness, “Even a dog will not eat a bone before sniffing it.” So whoever is heart-blind due to ambition for worldly attractions has less wisdom than a dog. Worldly ambition brings spiritual disaster!

Our master, Prophet Muhammad (peace and blessings be upon him), warned of ambition as a human failing. He said, “The son of Adam may have two valleys full of gold: he will still want a third valley. The son of Adam will be satisfied with nothing but the soil of the grave.” (Bukhari, al-Riqaq, 10; Muslim, al-Zakat, 116).

Even if those afflicted with ambition attained all the wealth on earth, they would still wish to get more from the Moon or Mars. Today, the ambition and spiritual rottenness of the followers of materialism seems endless. Such is the sad condition of our world.

Abu Dharr (may Allah be pleased with him), eloquently expressed how the faithful should view property. He said, “There are three shareholders in any worldly possession. The first is its owner, which is you. The second is fate. Fate does not consult you about whether your possession will bring you good or evil, disaster or death. The third shareholder in any possession is its heir, who wants you to die. Your heir will take your property when you die, but it is you who will be held accountable for it. If you can, try not to be weakest of the three (by giving charity before death). Allah Almighty says, “You cannot reach perfection in spending for the sake of Allah unless you give of what you love.” My most valuable possession my camel; there- fore I am giving it as a charity. I am sending it in advance so that it will welcome me in the Hereafter.” (Abu Nu`aym, al-Hilyah, I, 163).

Worldly possessions are only entrusted to us by Allah. We do not know when what He has deposited will be withdrawn. We may lose our possessions at any time. Life is open to surprises, and we cannot tell what fate will bring. The most inescapable surprise, death, is undoubtedly on the agenda of fate. We may be ready for it always by managing the trusts we administer in the most useful of ways.

 

-Excerpt from the book, “Such a mercy he is”