Wakee’ ibn al-Jarraah

Whoever is negligent and misses the initial takbeer [upon beginning the congregational prayer], then wash your hands of him (i.e. have nothing to do with him).

~

al-Hilyah – Volume 8 / Page 270

Ibn Al-Qayyim (rahimahullaah) said in his book As-Salaat wa Hukm Taarikihaa:

 And when he (the servant reciting Soorah Al-Faatihah in prayer) says: All praise is due to Allaah the Rabb of all the Worlds, he pauses for a short while waiting for the response of his Lord: ‘My servant has praised Me.’ Then when he says: The Most Gracious the Most Merciful he waits for the response: ‘My servant has extolled Me’ and when he says: Master of the Day of Judgment, he waits for the response: ‘My servant has glorified Me.’

It is the delight of his heart, the pleasure of his eye and the joy of his soul that his Lord says about him: ‘My servant’ three times. By Allaah! If the fumes of desire and the darkness of the soul were not upon the hearts, they would have flown out of happiness and joy that their Lord, Maker and Deity says: ‘My servant has praised Me, My servant has extolled Me and My servant has glorified Me.

  • Selected from: Imaan Builder 2: Employing Al-Faatihah As the Basis for the Development and Maintenance of Imaan, SalafiPublications

‘Alee ibn Husayn (rahimahullaah) would become pale on making ablution. He would be asked, ‘What is it that happens to you while you make wudhoo?’ He would reply, ‘Do you realize the one in front of whom I am going to stand?

Hasan Al-Basree (rahimahullaah) once saw a person praying whilst he played with his beard. He heard him say in his prostration, ‘O Allaah marry me in Paradise to its women such that it will be the sweetness of my eye.’ Hasan Al-Basree (rahimahullaah) said to him: ‘O so-and-so! I never saw anyone proposing for a lady from Paradise with less modesty than you. You propose for a lady from Paradise from Allaah the Most High while you are playing!

  • Selected from: The Characteristics of the Salaf, by Fareed Ahmad.

The Prophet (salallaahu ‘alayhe wa sallam) would say,

O Allaah, make me live as one lowly and humble (miskeen), make me die as one lowly and humble, and resurrect me amongst the ranks of the lowly and humble,”(1) thereby alluding to the nobility and excellence of this station. Peace and blessings be upon him, his family, his Companions, and those who hold tightly to his rope after him.

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(1) Tirmidhee #2352 on the authority of Anas and he said it was gharib, Ibn Maajah #4126 on the authority of Aboo Sa’eed, and Tabaraanee, al-Du’aa on the authority of ‘Ubaadah ibn Al-Saamit, all with da’eef isnaads, however the hadeeth is saheeh. It was also recorded on the authority of Abu Sa’eed by Haakim #7911 who said it was saheeh with Dhahabee agreeing; it was also ruled Saheeh by Suyuuti, al-Jaami’ al-Sagheer #1454, and Albaanee, Saheeh al-Jaami’ #1261, Al-Saheehah #308, al-Irwaa’ #861. cf. Sakhaawee, Maqaasid al-Hasanah #166

  • Transcribed from: The Humility in Prayer, Ibn Rajab
  • Translated by: Abu Rumaysah

Al-Hasan, may Allaah have mercy on him, said:

‘When you stand in prayer, stand in due obedience as Allaah has ordered you, beware of negligence and looking (here and there), beware that Allaah be looking at you while you are looking at something else, asking Allaah for Paradise and taking refuge with Him from the Fire, yet your heart is heedless, not knowing what the tongue is saying.’

The Humility in Prayer, Ibn Rajab Al-Hanbalee

The difference between (true) kushu’ engendered by faith and the hypocritical kushu’ is that the former takes place in the heart to Allaah and is conduced by veneration, magnification, sobriety, dignity, and shyness. The heart breaks for Allaah, combining dread, bashfulness, love, and shyness with the perception of Allaah’s blessings and one’s own transgressions. This necessarily engenders kushu’ in the heart which is then followed by kushu’ on the limbs.

Hypocritical kushu’, on the other hand, appears on the limbs; it is a mere pretence, the person affecting something that is not there since the heart is void of kushu’. One of the Companions would say, ‘I take refuge with Allaah from hypocritical kushu’.’ When asked what it was, he replied, ‘That you see the body humble and submissive while the heart is not.’[141]

The one who has kushu’ for the sake of Allaah is a servant, in the breast of whom the flames of desires have abated and their smoke have dissipated, replacing in their stead radiance. The blaze of the greatness (of Allaah) has been ignited, and the lusts of the soul have died in the face of fear and sobriety which have, in turn, stilled the limbs and quietened the heart. The heart is content and at peace with Allaah, and it remembers Him; engulfed in the effusion of tranquility, descending from its Lord, it becomes meek and humble (mukhbit). The heart which is meek is the heart which is at peace and rest for the land which is mukhbit is land which is low-lying to which water flows and settles. The same applies to the heart: when it is mukhbit, i.e. it has achieved kushu’, it becomes like this piece of low-laying land to which water flows and settles.

The sign of such a heart is that (its owner) will prostrate before Allaah out of magnification and abject humility, broken before Him, never (desiring) to raise his head till the day he meets Him. This is the kushu’ engendered by faith.

The arrogant heart, on the other hand, heaves and swells in its arrogance like a fast flowing river. It is like an elevated portion of the land at which water never settles. This is hypocritical kushu’: the person feigns quietude and affects stillness of limbs by way of ostentation. In reality, his soul is raging with lusts and desires; outwardly he displays kushu’, but inwardly the valley serpent and jungle lion lurk between his shoulders, waiting to pounce on the prey.[142]

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[141] Ahmad, al-Zuhd, pg. 142 and ibn al-Mubarak, al-Zuhd #143 on the authority of Abu al-Dardaa’.

[142] Ibn al-Qayyim, al-Ruuh, pp. 346-347

  • Transcribed from: The Humility in Prayer || Ibn Rajaab Al-Hanbali
  • Translated by: Abu Rumaysah

Hudhayfah said,

“The first thing you will lose of your religion will be Khushû and the last thing you will lose of your religion will be the prayer, and it is well possible that there is no good in a person who prays, and soon will come a time when you shall enter a large Masjid and not see a single person with Khushû‘.’

 

The Humility in Prayer | Ibn Rajab al-Hanbalî

Question 26: I am in Canada and my father used to give zakaat to my relatives because they are poor but he has stopped doing this because they have stopped praying and he doesn’t regard them as Muslims. What is the ruling regarding this?

Answer 26: There is no doubt according to us that it is the thought of the scholars of our madhabs that the one who leaves the prayer is a disbeliever so he is not given form the zakat as this is a right of the Muslim upon the Muslim. This is due to the saying of the Prophet (sallallaahu ‘alayhi wa sallam) when he sent Mu’aadh (radhiallaahu ‘anhu) to Yemen and said, ‘If they obey you in that then take from them the sadaqah (charity); take it from their rich and give it to the poor.’ He means the rich of the Muslims, and what your father has done is correct.

But I am of the opinion that he should return to his family and he should advise them and make it clear to them and teach them that the one who leaves the prayer becomes a kaafir (disbeliever) so if they return to the prayer then he can give them the zakah. However if they persist in not praying then he should not give them any zakah and keep it away from them. The questioner asked if ‘Nobody can give zakat in this situation?’ Then this is not correct, as we know poor Muslims in Canada and America – there is a brother Muhammad bin Ali ‘Agial in Ottawa (Canada) and he is regarded as a good brother who helps the poor in Canada and we advise you to get in touch with him.

 

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