This treatise was written several hundred years ago to the inhabitants of a town where the Imam stayed for a period of time. It was and still remains an invaluable work Muslims who follow the Hanbali School of Thought, detailing as it does many common errors made during prayers, some of which are serious enough to invalidate the act of worship.
This book opens our eyes to the causes of distraction in Salaah and goes on to propose a practical methodology by which we can strengthen our connection with the Creator. Insha’Allah, by the end of this book, we will be able to recognize the problems affecting our salaah, realize the importance of khushoo, as well as learn techniques of gaining khushoo in salaah.
Let us look at one example of something that we are neglecting and have shortcomings towards let us address the issue of prayer – the most important practical pillar of Islaam. Slaves of Allaah! There are many people amongst those who do actually pray who fail to realise the importance of prayer, its benefits and its true value; therefore, it has become a burden on them and not the delight of their eyes, tranquillity for their souls or a light for their hearts. Many people pray hurriedly, without any calmness or tranquillity.
Translated from the Arabic, this work is not based on a particular Madhab, the author gives opinions from the scholars other madhabs, judging each opinion on its own merits. Every Fiqh ruling in the book goes back to the Qur’an and Sunnah and Sabiq dealt with all four madhahib objectively, with no preferential treatment to any.
Author: Abu Ammar | Size: 12mb | Pages: 150 | Format: PDF
In this work, the author elaborates on the status, importance and etiquette of dua’ in Islam. In the most comprehensive work yet to be written in English on the topic, the author discusses, amongst other matters the excellence and benefits of dua; the types of dua; the pre conditions that are needed in order for a du a to be accepted; the recommended etiquette of performing dua; the timings and situations in which a dua is more likely to be answered; the various factors that aid or prevent a du’a from being accepted; the relationship of dua with the Divine Decree qadr; the wisdom behind a delayed response, and many other relevant topics.
Invocations from the Qur’an & Sunnah. Translation of Hisnul-Muslim. (aka ‘Citadel of the Believer’) This is a very beautiful booklet consisting of many authentic Dua’s (supplications) for a Muslim to supplicate on a daily basis and on special occasions. Author’s Note… This book is an abridgment of my earlier work entitled, Adh-Dhikr wad-Du’a wal-’llaj bir-Ruqyah mina’-Kitab was-Sunnah. In order to make it small and easily portable, I have chosen only the section on words of remembrance for this abridgment. To achieve this, I only mentioned the text of the words of remembrance instead of the entire Hadith. I also limited myself to mentioning only one or two references from the original book for each Hadith. Whoever would like to know about the Companion who related a particular Hadith, or more information about where it is recorded, should refer to the original work (mentioned above). I ask Allah the Glorious, the Mighty, by His beautiful Names and by His sublime Attributes to accept this as having been done sincerely for His sake alone. I ask Him to bring me its benefits during my lifetime and after my death. May those who read it, those who print it, or have had any role in distributing it, benefit from it also. Surely He, glory be unto Him, is Capable of all things. May the peace and blessings of Allah be upon our Prophet, Muhammad, and upon his family and Companions and whoever follows them in piety until the Day of Judgment. Said bin Ali bin Wahaf Al-Qahtani, Safar,1409
Ibn Rajab Al-Hanabali
Taken from “Jami Al Uloom wal Hikam” of Ibn Rajab Al-Hanabali
Hadith No. 50 (Continued)
1. Allah ordered us to remember Him five times during every day and night by performing the prayer in its appointed time period.
2. He added to that many forms of remembrance, which are naafilah. This word means ‘extra’ or ‘additional’. Some of them are tied to the five prayers. It is preferable to prayer these prayers in the house over praying them in the Masjid. They can be ‘made up’ later if one is in the habit of doing them and misses one. The most important of them are (a) through e) are the most important):
a) Witr prayer which consists of an odd number of rakaat and is performed between Isha and Fajr preferably after sleeping and making an even number of rakaats (in pairs) of the night prayer or tahajjud.
b) Two rakaat before Fajr prayer – after the time comes in but before the Fajr prayer.
c) Two or four rakaat before the Dhuhr prayer. The Prophet (sas) did both. If doing four, it preferable to do two sets of two, but four all together is also permissible.
ibn ul Qayyim al Jawziyyah
35. Remembrance is easy for the servant-whether he lies in bed or journeys, in health or in illness, in comfort and luxury, in his daily work, standing, sitting or lying down, on his way or at home. No [other] act can be performed so often and in so many situations. In fact, it is so easy that he could sleep in his bed and still be ahead of the one who stands [in worship] but is heedless. The sleeper rises having traversed a great distance, all the while stretched out on his bed; whereas the one standing heedlessly rises seated on his mount. ‘And that is the grace of God which He gives to whomever He pleases.’ [57:21]
It is recounted that there once was an ascetic [rajul min al-`ibad] who stayed the night with a man as a guest. The ascetic spent the entire night standing in prayer, while the host was stretched out in his bed. When he rose in the morning, the ascetic said to the host, ‘The caravan has gone on before you,’ [sabaqak al-rakb, by which he meant, ‘I have surpassed you in the journey to God’] or words to that effect. To which the [host] replied, ‘It is unimportant that one spend the night travelling and then wake up with the caravan. What is important is that one spend the night in bed but wake up having crossed a great distance.’
Imaam Ibnul-Qayyim al Jawziyyah
Taken from ‘ad-Daa`u wa ad-Dwaa`u’ of Imaam ibn al-Qayyim
It is the weapon of the believer as is reported by al-Haakim in his ‘Mustadrak’ from the hadeeth of Alee bin Abee Taalib (RA) from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) that he said, “supplication is the weapon of the believer, the pillar of the religion, and the light of the heaven and earth.”
CHAPTER ONE: SUPPLICATION IS A CURE
[Takhreej by Shaykh Alee Hasan with some summary]
Supplication is from the most beneficial types of healing, it is the enemy of illness and affliction – repressing it and treating it, preventing its occurrence, removing it or at least alleviating it. It is the weapon of the believer as is reported by al-Haakim in his ‘Mustadrak’ from the hadeeth of Alee bin Abee Taalib (RA) from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) that he said, “supplication is the weapon of the believer, the pillar of the religion, and the light of the heaven and earth.” [Abu Ya`laa [no. 439], ibn Adee [2/296], al-Haakim [1/492] and al-Qudaa`ee [no. 143].
The hadeeth is maudu` as declared by al-Albaanee.
Al-Haythamee says in ‘Majma` az-Zawaa`id’ [10/147], “the isnaad contains al-Hasan bin Abee Zayd and he is abandoned.” Refer to: ‘ad-Da`eefah’ [no.179, 180].]
Supplication takes one of three positions against illness:
1) It is stronger than the illness and therefore represses it.
2) It is weaker than the illness and therefore the illness overcomes it and afflicts the servant, however it is still possible that it alleviate the illness.
3) That they be of equal strength and prevent each other from happening in the servant.
Imâm Ibn Qayyim al-Jawziyyah
al-Fawaa’id, pp 151-152
Al-Istiqaamah, No. 2
Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present – the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.
