Sunan Ibn Majah, The Chapters on Divorce, Hadith 2031
It was narrated from Zainab bint Ka'b bin 'Ujrah, who was married to Abu Sa'eed Al-Khudri,:
that his sister Furai'ah bint Malik said: "My husband went out to pursue some slaves of his. He caught up with them at the edge of Qadumttl and they killed him. News of his death reached me when I was in one of the houses of the Ansar, far away from the house of my family and my brothers. I went to the Prophet (ﷺ) and said: 'O Messenger of Allah (ﷺ), there has come to me news of my husband's death and I am in a house far away from the house of my people and the house of my brothers. He did not leave any money that could be spent on me, or any inheritance, or any house I may take possession of. If you think that you could give me permission to join my family and my brothers, then that is what I prefer and is better for me in some ways.' He said: 'Do that if you wish.' Then I went out, feeling happy with the ruling of Allah given upon the lips of the Messenger of Allah (ﷺ), until, when I was in the mosque, or, in one of the apartments, he called me and said: 'What did you say?' I told him the story, and he said: 'Stay in the house in which the news of your husband's death came to you, until your waiting period is ever."' She said: "So I observed the waiting period there for four months and ten (days)."
Sunan Ibn Majah, The Chapters on Divorce, Hadith 2031/2089
Sahih Muslim, The Book of Fasting, Book 13, Hadith 56
'Amr b. al-'As reported Allah's Messenger (ﷺ) as saying:
The difference between our fasting and that of the people of the Book is eating shortly before dawn.
Sahih Muslim, The Book of Fasting, Book 13, Hadith 56
Reminder Ramadan Kareem #s3salim
Cerita—tentang seorang perempuan bait pertama.
Perempuan itu termenung,bimbang hendak melantunkan doa yang seperti apa lagi.
Baiklah,kali ini dia pasrah. Karena ternyata sebegitu menyakitkan berjanji dengan yang pandai mengingkari
Allah.. kalau Engkau tau,hati saya belum siap bertemu. Dekatkan saya dengan Engkau sedekat-dekatnya. Sehingga bila nanti aku bertemu dia dalam kesempatan apapun itu,hati saya percaya bahwa itu yang terbaik dan saya tak terburu-buru meninggalkanMu.
Allah,kalau Engkau tau doa ini masih penuh dengan nafsu,tunjukkan saya jalan menuju titik kepasrahan dengan hati yang lapang. Apapun yang Engkau hadirkan untuk saya,baik pertemuan,perpisahan,atau pernikahan,ajarkan saya berkali-kali bahwa seluruh jalan hidup saya memang seutuhnya milikMu.
THE MATHNAWI BOOK IV STORY V.The Three Fishes.
This story, which is taken from the book of Kalila and Damnah,1 is as follows. There was in a secluded place a lake, which was fed by a running stream, and in this lake were three fishes, one very wise, the second half wise, and the third foolish. One day some fishermen passed by that lake, and having espied the fish, hastened home to fetch their nets. The fish also saw the fishermen and were sorely disquieted. The very wise fish, without a minute's delay, quitted the lake and took refuge in the running stream which communicated with it, and thus escaped the impending danger. The half wise fish delayed doing anything till the fishermen actually made their appearance with their nets. He then floated upon the surface of the water, pretending to be dead, and the fisherman took him up and threw him into the stream, and by this device he saved his life. But the foolish fish did nothing but swim wildly about, and was taken and killed by the fishermen.
The marks of the wise man, of the half wise, and of the fool.
The wise man is he who possesses a torch of his own;
He is the guide and leader of the caravan.
That leader is his own director and light;
That illuminated one follows his own lead.
He is his own protector; do ye also seek protection
From that light whereon his soul is nurtured.
The second, he, namely, who is half wise,
Knows the wise man to be the light of his eyes.
He clings to the wise man like a blind man to his guide,
So as to become possessed of the wise man's sight.
But the fool, who has no particle of wisdom,
Has no wisdom of his own, and quits the wise man.
He knows nothing of the way, great or small,
And is ashamed to follow the footsteps of the guide.
He wanders into the boundless desert,
Sometimes halting and despairing, sometimes running.
He has no lamp wherewith to light himself on his way,
Nor half a lamp which might recognize and seek light.
He lacks wisdom, so as to boast of being alive,
And also half wisdom, so as to assume to be dead?
That half wise one became as one utterly dead
In order to rise up out of his degradation.
If you lack perfect wisdom, make yourself as dead
Under the shadow of the wise, whose words give life.
The fool is neither alive so as to companion with 'Isa,
Nor yet dead so as to feel the power of 'Isa's breath.
His blind soul wanders in every direction,
And at last makes a spring, but springs not upwards.
The counsels of the bird.
A man captured a bird by wiles and snares;
The bird said to him, "O noble sir,
In your time you have eaten many oxen and sheep,
And likewise sacrificed many camels;
You have never become satisfied with their meat,
So you will not be satisfied with my flesh.
Let me go, that I may give you three counsels,
Whence you will see whether I am wise or foolish.
The first of my counsels shall be given on your wrist,
The second on your well-plastered roof,
And the third I will give you from the top of a tree.
On hearing all three you will deem yourself happy.
As regards the counsel on your wrist, 'tis this.
'Believe not foolish assertions of any one!'"
When he had spoken this counsel on his wrist, he flew
Up to the top of the roof, entirely free.
Then he said, "Do not grieve for what is past;
When a thing is done, vex not yourself about it."
He continued, "Hidden inside this body of mine
Is a precious pearl, ten drachms in weight.
That jewel of right, belonged to you,
Wealth for yourself and prosperity for your children.
You have lost it, as it, was not fated you should get it,
That pearl whose like can nowhere be found."
Thereupon the man, like a woman in her travail,
Gave vent to lamentations and weeping.
The bird said to him, "Did I not counsel you, saying,
'Beware of grieving over what is past and gone?'
When 'tis past and gone, why sorrow for it?
Either you understood not my counsel or are deaf.
The second counsel I gave you was this, namely,
'Be not misguided enough to believe foolish assertions.'
O fool, altogether I do not weigh three drachms,
How can a pearl of ten drachms be within me?"
The man recovered himself and said, "Well then,
Tell me now your third good counsel!"
The bird replied, "You have made a fine use of the others,
That I should waste my third counsel upon you.
To give counsel to a sleepy ignoramus
Is to sow seeds upon salt land.
Torn garments of folly and ignorance cannot be patched.
O counselors, waste not the seed of counsel on them!"
1. Anvar i Suhaili. Book i. Story 15.
كيف تنسى التي بكيت عليها بالدعاء؟
how do you forget the one — you cried in prayers to have?
— memoirsofbilal from Perpetual Flaws
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Reminder LAYLATUL QADR 🌹
PROPHET MUHAMMAD (ﷺ) 🌹 SAID : #s3salim
4 notes · View notes
It’s a Moslem Thing 5-9-2021
It’s a Moslem Thing 5-9-2021
This Day in History
On This Day…
May 09, 2019: Mosul, Iraq
A man and wife are slaughtered in their
home, along with their six children: 8 Killed
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TAFAKKUR: Part 338
INTERPRETING DREAMS: Part 2
DREAMS: A SPIRITUAL APPROACH
Ahl Allah (people who have proximity to God) said that: "The spirit has two windows for the world of Barzah: sleep and inspiration. In dreams, sometimes a person sees future happenings directly and sometimes in symbols. The latter should be decoded. If the sensory organs are closed to the physical world, and the internal mirror (the heart) is clean of all evil and polished, spiritual beings and unknown writings in theLawh-i Mahfooz can be reflected and seen in this mirror. But if the senses are occupied with the material world and the internal mirror is rusty, the spirit cannot view the world of Barzah. Rather, it becomes busy with images left in the memory from the five senses. When a person dies, however, the spirit can view the metaphysical world and learn about the world of the Unseen (ghayb), for the senses and the body can no longer serve as obstacles. By inspiration, people can learn many previously unknown things. But if their hearts are not clean, they will not recognize and understand the actual source of these inspirations".
Ibn Khaldun devotes a portion of his book al-Muqaddimah (Prolegomena) to dreams:
"A dream is a spiritual activity that consists of seeing and observing the forms and shapes of entities reflected to the spirit from the Unseen (ghayb) after the spirit enters into the metaphysical world during sleep. When people are awake, they do not contemplate their spirituality, for they are occupied with their carnal and physical functions. Thus they forget the information reflected from the Unseen. Since people reduce their connection with the flesh and physical existence while asleep, they become spiritual entities somewhat like other spiritual beings and, when they turn toward the world of the Unseen, can observe angels and other ethereal beings [lateef entities(6)]"
The bond between body and spirit, merely a connection, becomes ideal during dreams. With this development, the human spirit becomes an incorporeal being and can perceive without the help of the body and the sense organs. In this state, the human spirit is lower than an angel, because an angel's perfection comes from its nature and creation. As an angel's intuition or cognition never develops, it cannot improve itself. However, as long as the spirit inhabits a physical body, it can develop and grow in metaphysical understanding. This ability can be classified into two groups: special (belonging to the saints in the form of gifts) and general (found in everybody in the form of contacting the Unseen).
The spirits of Prophets are purely spiritual, for they transcend the body. This state is the highest rank of spirituality. Its onset could be observed whenever a Prophet received Revelation, for his
body's perceptive faculties would enter a dozing-like period different from regular sleep. In reality, sleeping is greatly inferior to such a state. Concerning this state, the Prophet said: "The (good) dreams of a believer are one part of the forty-six parts of Prophethood (Al-Bukhari, vol. 9: no. 116). Some Muslim scholars interpret this hadith as meaning that when the Revelation began, it was in the form of dreams for the first 6 months. (His Prophethood lasted for 23 years in total, and so the first 6 months would constitute l/46th of this period.)
A Prophet's dreams are not ordinary, for they come true exactly as they are seen. All Prophets had dreams in the first stage of their Prophethood. This only indicates the association of dreams to Prophethood, not the reality of dreaming to the essence of Prophethood, of which dreaming constitutes only a small part. In addition, it is an innate human ability that allows us to reach spiritual and unseen worlds. The smallness of this fraction (l/46th) contrasts the relationship of this common ability to dream with a Prophet's ability to contact spiritual and unseen worlds.
Contacting these nonmaterial worlds is very difficult, although it is a general potential for human beings. Many obstacles prevent us from making the best use of this ability. The first one is the external senses. God made sleeping an innate and natural characteristic and state of mind so that we could bypass, temporarily, these external obstacles. During sleep, one can try to understand the reality behind events and also have some of his or her concerns addressed in dreams. For this reason, Prophet Muhammad regarded dreaming as a harbinger. He said: "Nothing is left of Prophethood except al-mubashshirat (harbingers, glad tidings)." His Companions asked: "What are al-mubashshirat?" He replied: "The true, good dreams (that convey glad tidings). Only pious people and you have such dreams" (Al-Bukhari, vol. 9: no. 119).
The nafs-i natika can perceive and think only via the human spirit, for they are tied to each other. Creation, through combining and synthesizing physical elements, prevents ethereal entities from influencing material objects. Since the human spirit is both ethereal (lateef) and located within material entities, it needs a means (the nafs-i natika) through which it can receive the stimuli of material things. The nafs-i natika, which fulfills this function, acts within the human spirit and has both internal and external perceptive abilities. Internal perceptions come through the brain's faculties, while external perceptions come through the five senses.
These means of perception, despite their innate abilities, inhibit the perception of metaphysical realities. The external senses, which are all corporeal, are used by the nafs-i natika so often that they become exhausted and require sleep to rest.
Even though the spirit can leave the body, tired senses inhibit the nafs-i natika from perceiving metaphysical realities. God implanted within the spirit a desire to depart from the material realm, as shown by its turning from the external senses toward the internal senses. As the night's coolness helps this departure, the body's natural heat withdraws deep inside the body and the spirit, which causes the nafs-i natika to ascend to the spiritual realm. The human spirit remains inside the body. This is why people fall asleep.
When the human spirit leaves the external senses and supervises the internal faculties, the nafs-i natika's tasks are alleviated. This reduces the obstacles to its ascent, which allows it to deal with sensory images. Imagination engenders virtual figures by synthesizing and analyzing sensory images, because the carnal soul perceives, observes, and becomes mostly accustomed and familiar with these figures. This is the basic habit of the nafs-i natika. After this, the collective sensory powers, which gather all external sensory perceptions in the brain, observe those images as if they were actually perceived with external senses.
During sleep, the spirit does not deal with internal or external powers. Rather, it grasps its spirituality as if it were a physical perception, and acquires information about the Unseen. The human spirit then submits these images directly to the imagination, which either accepts them totally or puts them into resembling shapes (symbols). Dreams that result from the latter process require interpretation, for the meaning is not immediately clear. If the nafs-i natika analyzes and synthesizes the images acquired through external senses and hidden in its memory with what it perceived from the Unseen during sleep, the dream is confusing and mixed up.
In an authentic hadith, the Prophet says: "There are three kinds of dreams: those inspired by God during sleep, those from angels, and those inspired by Satan" (Al-Bukhari, vol. 9: no. 144). This does not invalidate the above argument. Dreams that need to be interpreted are from angels, while confusing and mixed dreams come from Satan. The latter are beguiling and erroneous.
Most of our dreams are neither deliberate nor intentional. When one's spirit focuses on the Unseen world to learn the hidden reality about itself or something else, the reality of these things may reflect on it instantly, and the subjects of concern may become clear. If this is not the case, the spirit cannot see and observe whatever and whenever it wants to during sleep.
Medieval Islamic literature records many instances of pre-Islamic Arabs relying on soothsayers who also dealt with dream interpretation. For example, Shiqq (from the family of Enmer bin Nizar) and Sutayuh (a descendent of Mazun bin Garsan) were well-known soothsayers. Sutayuh had no bones in his body, except for his skull, and so could be folded like cloth.
The most well-known stories about these soothsayers are Shiqq's interpretation of Rebia bin Muzar's dream heralding the Abyssinian invasion of Yemen, and Sutayuh's interpretation of the famous Persian scholar Mubezan's dream. Chosroes of Persia sent 'Abdulmesih to ask Sutayuh to interpret Mubezan's dream. Sutayuh said that it foretold the coming of a new Prophet and the destruction of Chosreos' kingdom.
'Abdulgani an-Nablusi states, in light of Qur'anic verses and the Prophet's hadiths: They shall have glad tidings in this world and in the Hereafter (10:64). According to some Qur'an interpreters, glad tidings in the earthly life means dreams about a person regardless of who dreams; glad tidings in the Hereafter means seeing God.
The Prophet said: "One who does not believe in true dreams does not have a sound belief in God and the Resurrection." 'A'isha, the Prophet's wife, stated that: "The commencement (of the Divine Inspiration) to God's Apostle was in the form of true dreams in his sleep, for all of his dreams turned out to be true and clear as bright daylight" (Al-Bukhari, vol. 6: no. 478)
The Prophet once told Abu Bakr as-Siddiq: "I dreamed we were climbing up some stairs, but that I was two steps ahead (of you)." Abu Bakr interpreted this as follows: "O Messenger of God, after God raises your soul to heavens near Him and grants you His Compassion, I will give for another 2 1/2 years".
Your Lord will approve you (Yusuf) (as in your dream) select you and grant you the knowledge on interpretation of dreams (12:6), and 0 my Lord. You have indeed bestowed on me (something of) sovereignty, and taught me something of the interpretation of dreams and events... (12:101). According to these verses, God granted the knowledge of dreams to Yusuf (Joseph).
BASICS OF ISLAM : Allah ( God Almighty ) : Dhikr ( Recitation of God’s Names ). Part2
Invoking and calling upon Him brings forth His favors.
One who remembers Him even while going about his or her daily affairs and preoccupations will find all obstacles removed in both this world and the next. His company will always be felt, and He will befriend one left alone and in need of friends.
•If one remembers and mentions Him during times of ease and comfort, His Mercy will reach one during times of trouble and pain.
•Those who struggle in His cause to spread His Name will be saved from humiliation in both this world and the Hereafter.
Such sincere endeavors will be rewarded with special favors and ranks that one cannot now imagine.
▪The desire to mention Him and recite His Names will be rewarded with Divine help, so that such activities can continue and guidance can be increased. The continuation of the second part of the above verse (2:152), that is:
Give thanks to Me and do not show ingratitude to Me,
suggests a virtuous circle in which a believer passes from recitation to thankfulness, and from thankfulness to recitation.
Recitation is the essence of all types or acts of worship, and the origin of this essence is the Qur’an.
▪Then come the luminous, celebrated words of the Prophet. All recitation, whether audible or silent, attracts and embodies the manifestations of the light of God’s Glorified “Face.” It also is the proclamation of God to all human beings and jinn, and the spreading of His Name throughout the world in order to show one’s thankfulness for His manifest and hidden favors.
When there is almost no one left to proclaim His Name, existence will be meaningless. According to the Prophet, upon him be peace and blessings, the universe’s total destruction will take place when there are almost no people left to proclaim His Name.
Recitation, irrespective of its style, is the safest and soundest way leading to God.
▪Without recitation, it is difficult to reach God. When the traveler remembers Him in his or her conscience and puts this remembrance into words with his or her tongue and other faculties, an inexhaustible source of support and (spiritual) provision is tapped.
Recitation signifies a journey toward Him.
▪When one starts to mention Him or recites His Names both verbally and through feelings and actions, as well as in one’s heart as a chorus, one enters a mysterious vehicle that ascends to the realm where spirits fly. Through the slightly opened doors of the heavens, indescribable scenes are beheld.
There is not a specific time for reciting God’s Names.
▪Although the five prescribed daily Prayers, the chief act of worship, are performed at the five appointed times and cannot be performed at certain times (e.g., during sunrise and sunset, and when the sun is at the zenith at noon), a believer can mention God and recite His Names whenever he or she wishes:
They mention God standing, sitting, and lying down (3:190).
There is no restriction of time or manner concerning the recitation of God’s Names.
▪It is hard to find in the Qur’an, the Sunna, and the books of the early righteous scholars anything more strongly recommended than the recitation of God’s Names. From daily Prayers to holy struggle in His cause, it is like the soul or blood of all worship. The profundity of recitation is proportional to the depth of feeling for God. Sufis call this “peace of heart,” or “vision” or “spiritual observation.”
▪Some mention God Almighty and reach Him in their hearts via a mysterious way; others know Him through their consciences and feel His constant company by means of the points of reliance and seeking help in their inner worlds. Since they remember Him uninterruptedly, always mentioning Him with their heart and conscience, always feeling Him in their being, and living fully aware of His constant presence, they regard mentioning Him verbally at certain times as being a sign of heedlessness and ignorance of Him.
One who has reached this degree of dhikr says:
God knows that I do not remember and mention Him just now. How should I remember and mention Him now, given that I have never forgotten Him?
O God! Make me one who mentions You much, thanks You much, fears You much, and eager for You and devoted to You, and ever-turning to You in penitence and contrition. And bestow blessings and peace on Muhammad, who always remembered and mentioned You, and on his Family and Companions, devoted and penitent.
HADITHS ON SPIRITUALITY: 27. The Permissibility of Speaking through Singularity1
Muhammad ibn al-Hasan ibn Isma’il al-Siraj apprised us that Muhammad ibn Abdullah ibn Sulayman al-Hadrami Mutayyan told us that Ali ibn Mundhir told us that Ibn Fudayl told us that my father told us, on the authority of Nafi’, on the authority of Ibn Umar who said:
When the Messenger of Allah passed away, Abu Bakr appeared and climbed the pulpit. He then praised Allah, glorified Him, and said, “If Muhammad was your god that you worship, then your god has died. However, if your god is the One in the Heavens, then your god is living and does not die.”
He then recited, “Muhammad is only a messenger; messengers have passed away before him.” 2 3’
1 Singularity (Ar. tafrid) is an intense awareness of the Oneness of Allah.
2 Aal Imran, 3:144.
3 Al-Bazzar also narrated it. Al-Sakhawi said, “It is authentic.”
It brings me greater joy to know that Allah has accepted one good action of mine, than owning the entire world full of gold.
Abdullah ibn Masud (Radiallahu Anhu)
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 3
In the Name of Allah, the Most Gracious, the Most Merciful.
3. Who believe in the Ghayb and perform the Salah and spend out of what We have provided for them
The Meaning of Iman
Abu Jafar Ar-Razi said that Al-Ala bin Al-Musayyib bin Rafi narrated from Abu Ishaq that Abu Al-Ahwas said that Abdullah said, "Iman is to trust.''
Ali bin Abi Talhah reported that Ibn Abbas said, (who have faith), means they trust.
Also, Ma`mar said that Az-Zuhri said, "Iman is the deeds.''
In addition, Abu Jafar Ar-Razi said that Ar-Rabi bin Anas said that, `They have faith', means, they fear (Allah).
Ibn Jarir (At-Tabari) commented, "The preferred view is that they be described as having faith in the Unseen by the tongue, deed and creed. In this case, fear of Allah is included in the general meaning of Iman, which necessitates following deeds of the tongue by implementation.
Hence, Iman is a general term that includes affirming and believing in Allah, His Books and His Messengers, and realizing this affirmation through adhering to the implications of what the tongue utters and affirms.''
Linguistically, in the absolute sense, Iman merely means trust, and it is used to mean that sometimes in the Qur'an, for instance, Allah the Exalted said, He trusts (yu'minu) in Allah, and trusts (yu'minu) in the believers. (9: 61)
Prophet Yusuf's brothers said to their father,
But you will never believe us even when we speak the truth. (12:17)
Further, the word Iman is sometimes mentioned along with deeds, such as Allah said,
Save those who believe (in Islamic Monotheism) and do righteous deeds. (95:6)
However, when Iman is used in an unrestricted manner, it includes beliefs, deeds, and statements of the tongue. We should state here that Iman increases and decreases.
There are many narrations and Hadiths on this subject, and we discussed them in the beginning of our explanation of Sahih Al-Bukhari, all favors are from Allah.
Some scholars explained that Iman means Khashyah (fear of Allah). For instance, Allah said; Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter). (67:12)
Who feared the Most Gracious (Allah) in the Ghayb (unseen) and brought a heart turned in repentance (to Him and absolutely free from every kind of polytheism). (50: 33)
Fear is the core of Iman and knowledge, just as Allah the Exalted said,
It is only those who have knowledge among His servants that fear Allah. (35:28)
The Meaning of Al-Ghayb
As for the meaning of Ghayb here, the Salaf have different explanations of it, all of which are correct, indicating the same general meaning.
For instance, Abu Jafar Ar-Razi quoted Ar-Rabi bin Anas, reporting from Abu Al-Aliyah about Allah's statement, (Those who) have faith in the Ghayb), "They believe in Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the Ghayb.''
Qatadah bin Di`amah said similarly.
Sa`id bin Mansur reported from Abdur-Rahman bin Yazid who said, "We were sitting with Abdullah bin Mas`ud when we mentioned the Companions of the Prophet and their deeds being superior to our deeds.
Abdullah said, `The matter of Muhammad was clear for those who saw him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in Al-Ghayb.'
He then recited,
Alif Lam Mim. This is the Book, wherein there is no doubt, guidance for the Muttaqin. Those who believe in the Ghayb, until, (the successful).''
Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his Mustadrak, recorded this Hadith.
Al-Hakim commented that this Hadith is authentic and that the Two Sheikhs - Al-Bukhari and Muslim - did not collect it, although it meets their criteria.
Ahmad recorded a Hadith with similar meaning from Ibn Muhayriz who said: I said to Abu Jumu`ah, "Narrate a Hadith for us that you heard from the Messenger of Allah.''
He said, "Yes. I will narrate a good Hadith for you.
Once we had lunch with the Messenger of Allah. Abu Ubaydah, who was with us, said, `O Messenger of Allah!
Are people better than us We embraced Islam with you and performed Jihad with you.'
Yes, those who will come after you, who will believe in me although they did not see me.''
This Hadith has another route collected by Abu Bakr bin Marduwyah in his Tafsir, from Salih bin Jubayr who said: Abu Jumu`ah Al-Ansari, the Companion of the Messenger of Allah, came to Bayt Al-Maqdis (Jerusalem) to perform the prayer. Raja' bin Haywah was with us, so when Abu Jumu`ah finished, we went out to greet him. When he was about to leave, he said, "You have a gift and a right. I will narrate a Hadith for you that I heard from the Messenger of Allah.''
We said, "Do so, and may Allah grant you mercy.''
He said, "We were with the Messenger of Allah, ten people including Mu`adh bin Jabal. We said, "O Messenger of Allah! Are there people who will acquire greater rewards than us We believed in Allah and followed you.'
What prevents you from doing so, while the Messenger of Allah is among you, bringing you the revelation from heaven There are people who will come after you and who will be given a book between two covers (the Qur'an), and they will believe in it and implement its commands. They have a greater reward than you, even twice as much.''
Allah says; And perform Salah, and spend out of what we have provided for them.
Meaning of Iqamat As-Salah
Ibn Abbas said that, (And perform the Salah), means, "Perform the prayer with all of the obligations that accompany it.''
Ad-Dahhak said that Ibn Abbas said, "Iqamat As-Salah means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer.''
Qatadah said, "Iqamat As-Salah means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer.''
Muqatil bin Hayyan said Iqamat As-Salah means, "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud and blessings for the Prophet. This is Iqamat As-Salah.''
The Meaning of "Spending'' in this Ayah
Ali bin Abi Talhah reported that Ibn Abbas said, (And spend out of what We have provided for them) means, "The Zakah due on their wealth.''
As-Suddi said that Abu Malik and Abu Salih narrated from Ibn Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah, that, (And spend out of what We have provided for them) means, "A man's spending on his family. This was before the obligation of Zakah was revealed.''
Juwaybir narrated from Ad-Dahhak, "General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayat of Surah Bara’h, were revealed. These abrogated the previous case.''
In many instances, Allah mentioned prayer and spending wealth together.
* Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him.
* Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying, (And spend out of what we have provided for them).
The Two Sahihs recorded that Ibn Umar said that the Messenger of Allah said,
Islam is built upon five (pillars):
* Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah,
* establishing the prayer,
* giving Zakah,
* fasting Ramadan and
* Hajj to the House.
There are many other Hadiths on this subject.
The Meaning of Salah
In the Arabic language, the basic meaning of Salah is supplication. In religious terminology, Salah is used to refer to the acts of bowing and prostration, the remaining specified acts associated with it, specified at certain times, with those known conditions, and the characteristics, and requirements that are well-known about it.
Dahi denildi ki, yedinci kat gökten yerin dibine düşmek, kalp erbabının kalbinden düşmekten daha hayırlıdır.
Muhammed Halid Ziyaûddin kuddise sirruhu - Risâle-i Halidiyye
Kişi bir defa aşk ile Allah derse, sonbaharda yaprakların döküldüğü gibi bütün günahları dökülür
Süleyman Çelebi - Mevlid-i Şerif