- Rasulullah
S.A.W bersabda:
"Sesungguhnya seringan-ringan siksaan penghuni
neraka pada hari Qiamat ialah seseorang yang diletakkan di bawah dua telapak
kakinya bara api neraka sehingga mendidih otak yang ada dikepalanya. (dari
sebab panasnya bara api neraka tersebut) Dia mengira bahawa tidak ada orang
lain yang lebih dasyat siksaan daripadanya, padahal dialah orang yang paling
ringan siksaannya".
(Riwayat Bukhari dan Muslim)
2.
On the
authority of Abu Musa al-Ash’ari (radiAllahu anhu), the Prophet (salAllahu
alayhi wasalam) said:
“The likeness of a righteous friend and
an evil friend, is the likeness of a (musk) perfume seller and a blacksmith. As
for the perfume seller, he may either bestow something on you, or you
may
purchase something from him, or you may benefit from his sweet smell. And as
for the blacksmith, he may either burn your clothes, or you may be exposed to
his awful smell.”
[Bukhari
and Muslim]
- Imam Al-Bukhari rahimahu-Allaahu
reported in his Saheeh that Aaishah radi Allaahu Anha said: “I heard
the Prophet sallAllaahu Alayhi wa sallam saying: ‘Souls are like conscripted soldiers;
those whom they recognize, they get along with, and those whom they do not
recognize, they will not get along with.”
4.
The khushoo’ of true faith is when the heart feels aware and humble before
the greatness and glory of Allah, and is filled with awe, fear and shyness, so
that the heart is utterly humbled before Allah and broken, as it were, with
fear, shyness, love and the recognition of Allah’s blessings and of its own
sins. So, no doubt, khushoo’ of the heart is followed by kushoo’ of the
body.
As for the
hypocritical khushoo’, it is something that is put on with a great show, but
there is no kushoo’ of the body. One of the Companions used to say: I seek
refuge with Allah from hypocritical khushoo’. It was asked of him: What is
hypocritical khushoo’? He replied: When the body appears to have khushoo’ but
there is no khushoo’ in the heart.
The person who truly
feels khushoo’ before Allah is a person who no longer feels the flames of
physical desires; his (or her) heart is pure and is filled with the light of
the greatness of Allah. His (or her) own selfish desires have died because of
the fear and awe which have filled his (or her) heart to overflowing so that
his (or her) physical faculties have calmed own, his (or her) heart has become
dignified and feels secure in the remembrance of Allah, and tranquility
descends upon him (or her) from the Lord. (This person) has become humble
(mukhbit) before Allah, and the one who is humble is the one who is assured.
Land that is ‘mukhbit’ is land that is low-lying, in which water settles, so
the heart that is ‘mukhbit’ is humble and content, like a low lying spot of
land into which water flows and settles. The sign of this is that a person
prostrates to his (or her) Lord out of respect and humility, and never raises
his (or her ) head until he (or she) meets Him. The arrogant heart, on the
other hand, is one that is content with its arrogance and raises itself up like
an eleveated portion of land in which water never settles. This is the khushoo’
of true faith.
Hypocritical khushoo’
demonstrates the attitude of a person who tries to make a great show of
khushoo’, but deep down he (or she) is still filled with desires. So on the
outside the person appears to have khushoo’, but the snake of the valley and
the lion of the forest reside within, watching for prey.
[Ar-Rooh by Ibn
al-Qayyim, p. 314, Daar al-Fikr, Jordan]
5.
Ibn Mas’ud said:
”Verily
the heart has moments of yearning and responsiveness. And moments of
indifference and turning away. So snatch it at the time of yearning and
response And leave it at the time of indifference and turning away.”
6.
Imam ash-Shafi’e:
”Come to
me with your advice when I am alone. And do not advise me in the crowd
because advice amongst the people is a scolding. And I do not like to hear it
aloud. Then if you disobey me and do not heed my words. Do not feel sad when
you are not followed.”
7.
Ibn Taymiyah wrote
in al-Amar: If enjoining the good and forbidding the evil would result in a
greater evil, then it is Haram to do it. Enjoining the good should not lead to
a better deed being left out and forbidding the evil should not lead to a
greater evil taking place.
8.
Shaddaad ibn Aws reported that
Allaah’s Messenger (sallallahu alayhi salam) used to say in his
salaah:
Allaahummaa innee as’alauka ath-thabaata fil-amri wal-’azeemata ’alar-rushi
wa as’aluka shukra ni’matika wa husna ’ibaadatika wa
as’aluka qalban saleeman wa lisaanan saadiqan wa
as’aluka min khayri maa ta’lamu wa
a’oothu bika min sharri maa ta’lamu wa
astaghfiruka limaa ta’lam
[O Allaah! I ask
You for the firmness in my affairs and drive for righteouness. And I ask You
for gratitude for Your blessings and goodness in worshipping You. And I
ask You for a healthy heart and a truthful tongue. And I ask You from the
bset of what You know and I seek refuge in You from the evil of what You
know and I ask Your forgiveness for what You know].
(Da’eef Sunan an-Nasaa’ee, p.45,
no.80, Sunan at-Tirmithee, Kitaab:
da’awaat- weak)
- Saiyidina Umar al-Khattab menegaskan, “Bahawa adalah kita, ummat
yang dimuliakan Allah dengan Islam. Sesiapa yang mencari kemulian selain
daripada Allah, maka akan dihina Allah”.
- Tameem ad-Daaree, may Allaah be pleased with him, said: the Prophet
sallallaahu ‘alayhi wa sallam, said thrice (to lay stress): The Deen is
naseehah (sincerity and sincere advice).” We said: To whom? He said: “To Allaah, His
Book, His Messenger and to the leaders of the Muslims and the general
people.” [ Saheeh Muslim]
11. Imam
An-Nawawi, may Allaah have mercy on him, has a lengthy commentary on this
hadeeth in Sharh Saheeh Muslim, in which he says:
“Sincerity to Allaah means having faith in
Him… avoiding disobedience to Him, to love for His sake and to hate for His
sake, to keep good relations with those that obey Him and to have enmity with
those that envy Him. To recognise His ever abundant favours and to give thanks
to Him for them.
“..sincerity to the general Muslims … is to
guide them to what is beneficial for them, both in the Hereafter and this life.
To keep harm away from them, to teach them that which they are ignorant of
regarding the Deen… to help them by words and actions, to hide their faults and
to fulfill their needs and wants; to remove that which is harmful for them and
to bring that which is of benefit to them; enjoin them with good and forbid
them from evil, with gentleness, sincerity and compassion for them.
Having respect for their elderly and mercy for their young. To give
them good admonition, not acting deceitfully towards them. To love the good
things for them, which he would love for himself. To hate the bad things for
them, which he would hate for himself. To protect their wealth and reputation
and encourage and advise them to take on the character of all that we have
mentioned, form all the types of sincerity…”
12. Prophet
sallallahu alayhi salam said,
Allaah has laid down a parable of a straight
path. On each side is a wall with open doors and curtains hanging down over the
open doors. At the top of the path there is a caller saying, ‘Go straight, all of you, on the path and do not deviate.’ Above him
is another caller who says, whenever anyone tries to open any of those doors,‘Woe to you! Do not open it, for if you (do so), you will go through
it.’ The path is
Islaam, the open doors are the things that Allaah has forbidden, and the
curtains hanging down are the limits of Allaah. The caller at the top of the
path is the Qur’aan and above him is the (one who) admonishes for Allaah’s sake
and who is present in every Muslim’s heart.”
(Musnad Ahmad, nos.
16976, 16978 and authenticated in Saheeh al-Jaami’ as Sagheer, vol.2, pp.
721-2, no. 3887)
13.
Ibn
al-Qayyim said:
“Al- Junayd
said: ‘The journey from
this world to the Hereafter is smooth and easy for the believer, but leaving
ordinary life for the sake of Allah is difficult. The journey from the ego
(nafs) to Allah is extremely difficult, and patience (sabr) in Allah is even
more difficult.”
He was asked about
patience, so he replied: ‘It is to swallow bitterness without frowning.’
Dhu’l-Nun al-Misri
said: ‘Patience is to distance yourself from opposing [the truth], to
remain calm when engulfed with calamities, and to display sufficiency when
poverty occupies your daily life.’
It has been said: ‘Patience is to face affliction
with the best conduct.’
It has been said: ‘It is to absorb affliction
without displaying complaint.’
It is said: ‘It is accustoming the soul to
the onslaught of adversities.’
It is said: ‘It is to settle down with
adversities in good companionship, in the same manner as one settles down with
well-being.’
And ‘Amr
ibn ’Uthman said: ‘It is standing firm with Allah and meeting tribulations with
magnanimity and welcome.’
- ‘Aisha (radhiallaahu `anha): A man came to her and asked, ‘When
will I know that I am pious?’ She said, ‘When you realise that you are a
sinner.’ He said, ‘And when will I know I am a sinner?’ She replied, ‘When
you think you are pious.’
15. Abdur-Rahman
bin Zayd bin Aslam said, “Sabr has two parts: patience for the sake
of Allah concerning what He is pleased with (i.e., acts of worship and
obedience), even if it is hard on the heart and the body, and patience when
avoiding what He dislikes, even if it is desired. Those who acquire these
qualities will be among the patient persons whom Allah shall greet (when they
meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing” [Ibn
Abi Hatim 1:144]
16. Hasan al-Basri (rahimullaah) said, “Whoever left the
Night-prayer, it was because of a sin he previously did.” He also used to
repeat, “The Night-prayer is only heavy upon him whose sins have burdened him.”
He also said, “A person does a sin by which he is prevented from praying the
Night-prayer.” Lastly, “If you are unable to fast the day and pray the night,
then know that you have been forbidden – your sins and mistakes have chained
you down!”
17. Abdullah ibn al-Mubarak (rahimullaah) mentioned in
“Az-Zuhd” on the authority of the wife of Masrooq (rahimullaah) that she said,
“Masrooq never lived without his lower legs swelling up from the length of his
prayers (salaat). I used to sit behind him weeping out of mercy for him.”
18. Tafsir Ibn Katsir
19. Learn
Surat Al-Baqarah and Al-Imran because they are two lights and they shade their
people on the Day of Resurrection, just as two clouds, two spaces of shade or
two lines of (flying) birds. The Qur’an will meet its companion in the shape of
a pale-faced man on the Day of Resurrection when his grave his opened. The
Qur’an will ask him, ‘Do you know me?‘.
The man will say, ‘I do not know you.’ The Qur’an will say, ‘I am your companion, the Qur’an, which has brought up thirst during the
heat and made you stay up during the night. Every merchant has his certain
trade. But, this Day, you are behind all types of trade. ‘Kingship
will then be given to him in his right hand, eternal life in his left hand and
the crown of grace will be placed on his head. His parents will also be granted
two garments that the people of this life could never afford. They will say, ‘Why were we granted these garments?‘ It will be said,
‘Because your son was carrying
the Qur’an.‘ It will be said (to the reader of the Qur’an), ‘Read and ascend through the levls of Paradise.‘ He will go
on ascending as long as he recites, whether reciting slowly or quickly.
(Ahmad 5:352)
20. “The best of
companions with Allah is the one who is best to his companions, and the best of
neighbours to Allah is the one who is the best of them to his neighbour”. [At-Tirmidhi].
- Sabda Rasulullah s.a.w"Semua amalan anak Adam digandakan kebaikannya sepuluh kali ganda serupa dengannya hingga tujuh ratus kali ganda, Allah Azza Wajalla berfirman: ” Melainkan puasa, kerana ia untuk-Ku dan Aku sendiri yang membalasnya, mereka meninggalkan syahwat dan makanannya kerana-Ku.” Riwayat Bukhari & Muslim
