Dua for attaining Humility and it's importance:

Dua for Humility:

The Holy Quran says that the servants of The Most Merciful should walk with humility upon the earth. (25:63)

Hence we should ask Allah to inculcate this humility deep in our hearts and allow it to be reflected in all our actions, and we should inculcate the same in our children.

The Holy Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ used to supplicate:

اللهم اجعلني صبورا واجعلني شكورا واجعلني في عيني صغيرا و في اعين الناس كبيرا 

Transliteration: 

"Allahumma ‘aj’alni saburan waj’alni shakuran waj ‘alni fi ‘ayni sagheera wa fi a’ayuni an-naasi kabeera."

Translation:

"0 Allah! Make me one greatly patient and (one) greatly thankful, and belittle me in my own sight and elevate me in the sight of others." 

(Kanzul Ummal on the authority of Buraida رضي الله ﺗﻌﺎﻟﯽٰ عنه)

 Allah will honor people and elevate them in creation only if they are sincere in their humility, and their actions reflect this quality. 

 "Whoever humbles himself for the sake of Allah, Allah raises him; and whoever is arrogant, Allah degrades him." (Bayhaqi, Shu'ab al-Iman) 

'Allama Tibi رحمه الله explains that the one who considers himself lower than his actual status and considers others to be superior is elevated by Allah سبحانه و تعالى and also becomes elevated among people. (Mirqat al-Mafatih, 8:844) 

The branches with the sweetest and most valuable fruit are the ones hanging closest to the ground; attaining humility is the means by which man is deemed worthy in front of Allah.

Humility is a gift from Allah that is to be sought and begged for, just as we implore Allah for such blessings as houses or wives. Man is deprived of a great blessing if he is deprived of humbleness. 

Our nafs tries its best to instill arrogance in us, which ultimately leads to our destruction. Our best weapon against our nafs is to remind ourselves of our origins.

Allah created clay to be intrinsically humble, and created man from that clay so man would also be humble because He loves humility. 

Man needs to purge his heart of pride and arrogance and acquire a humble posture before he faces Allah on the Day of Judgment.

 May Allah help us all in training our nafs so that we become humble and root out arrogance from our character. آمين يا رب العالمين

The Excellence of Long Ruku and Sajdah

The Excellence of Long Ruku and Sajdah

"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..." Quran (48:29)

"Prostrate and draw near [to Allah]". (96:19)

The Prophet, peace and blessings be upon him, will recognise his Ummah on the day of Qiyamah by their bright faces due to performing Sajdah. (Ahmad, sahih)

“Allah has prohibited the Fire from devouring the marks of sujood. (Bukhari & Muslim)

Long Ruku and Sajdah of the Prophet:

"I happened to pray one night with the Prophet, peace and blessings be upon him. The Prophet started reciting al-Baqarah chapter of the Quran and I thought he would stop after 100 verses. But when he went beyond it I thought that he may want to recite the whole chapter in one Rakah. When he finished al-Baqarah I thought he would do Ruku but then he immediately started reciting al-Imran and when he finished he started reciting an-Nisa.

The Prophet was reciting very slowly with enough pauses and would do Tasbih (praising God) and Dua (supplication) according to the subject being discussed in the relevant Ayah.

After that the Prophet did Ruku (bowing). In Ruku he stayed as long as he did when he was in Qiyam (standing in prayer). After Ruku he stood up for almost same time and then he performed Sajdah (prostration) and stayed there as long as he recited Quran while doing Qiyam".  (Hudaifa, may God be pleased with him, narrated this hadith in Sahih Muslim, Nasai)

 Aisha RA relates in a hadith that because of the long Sajdah of the Prophet, she got apprehensive thinking that he had passed away. (Baihaqi) 

One of the Prophet's companion, Abdullah ibn Zubayr RA, would pray with such concentration that when he was in Sajdah the sparrows would come flying and sit on his back. In a separate narration, Abdullah ibn Abbas, another companion, said if you want to see how the Prophet of God used to pray, you should copy how Abdullah ibn Zubayr used to pray.

Examples from the Sahaba, Tabaeen and the Salaf:

So, it is from the Sunnah to do long Ruku and Sujood in Nafil Salaah. Below are mentioned some more examples of this from the Sahaba, Tabaeen and the Salaf:

Muslim Al-Makkee narrated: “Once I saw Ibn Az-Zubair RA go into Ruku so I read surah al-Baqarah, Aali Imraan, an-Nisaa’ and al-Maa’idah and he did not raise his head!” [Az-Zuhd of Abu Dawud, p. 348]

Abu Qatn narrated:

“I never saw Shu’bah making ruku except that I thought he forgot, nor have I ever seen him sitting between the two prostrations except that I thought he forgot.” [As-Siyaar, 7/207]

Ibn Wahb narrated:

Once I saw (Sufyan) Ath-Thawri in the Haram after maghrib prayer offering voluntary prayer. Then he went down into sujood (prostration) and he didn’t raise his head until the adhaan for ‘isha was made.” [As-Siyaar, 7/296]

‘Abdaan narrated:

“Hudbah Ibn Hakeen used to make tasbeeh in ruku and sujood more than thirty times.” [As-Siyaar,11/99]

May Allah give us the Tawfeeq for following these examples.  Ameen.

Maintaining relationships even with those relatives who break the relations & abuse:

Maintaining relationships even with those relatives who break the relationship & abuse it:

Maintaining good relations with those who are good with us is easy and indicates a general human tendency. The real mujahida (inner struggle) and test of character lies in our response to those relatives who abuse and ill-treat us. For, an untamed Nafs will always be craving for revenge. Only an Allah-fearing soul can attempt to treat with kindness even those who are not it's well-wishers. Such a fortunate person is called as 'Al-Waasil' by the Holy Prophet (Sallallahu alayhi wasallam).

Narrated Abdullah bin Amr (RA): The Prophet (PBUH) said, “Al-Waasil is not the one who recompenses the good done to him by his relatives, but Al-Waasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him.” (Bukhari)

It was narrated from Abu Hurayrah (may Allah be pleased with him) that a man said: O Messenger of Allah, I have relatives with whom I try to keep in touch, but they cut me off. I treat them well, but they abuse me. I am patient and kind towards them, but they insult me. He (peace and blessings of Allah be upon him) said: “If you are as you say, then it is as if you are putting hot ashes in their mouths. Allah will continue to support you as long as you continue to do that.” (Muslim)

Someone asked the Holy Prophet (Peace be up on him), “What is the way of saving oneself in the Hereafter?” He replied: “You maintain the ties (of relationship) with the one who severed it with you, you give to the one who deprived you, and you forgive the one who wronged you.” (Tirmidhi)

 

The lessons we draw from these Hadiths are:

1. Islam came to set all our relationships right. This includes our relations with Allah as well as with other human beings. Silat-ur-Rahim (maintaining bonds of Blood-relationships) is a very important part of the latter. And it applies even to those relatives who are not good to one. So, there is no excuse for cutting-off family relationships.
2. Allah's support is guaranteed to the 'Waasil'.
3. It is the way of saving oneself in the Hereafter.

The other big benefit of this is that the one who practices this patiently and consistently hoping only for Allah's grace will attain control over his Nafs and achieve Tazkiya.
 

Dhikrullah protects against Satanic whispers:

Dhikrullah protects against Satan:

"He (God) enjoined upon you to remember God (do Dhikrullah). As the one who remembers his Lord is like a man who is chased by his enemy, but he reaches to a fortress where he saves himself from the enemy. Similarly a servant of God cannot save himself from the Satan but with the remembrance of God (Dhikrullah)". -Tirmidhi (Hasan-Sahih), Ahmed 

"If anyone withdraws himself from remembrance of (Allah) Most Gracious, We appoint for him a shaytan (devil), to be an intimate companion to him." (Quran- 43:36)

There is a famous Hadith mentioned by almost all the books of Hadiths in which Saeed Ibn Musayyib related from Samra Ibn Jundub (R.A) that one day the Messenger of God (S.A.W) related a long dream in which he saw a follower (ummati) being surrounded by Satans. Then the remembrance of God (he used to do) came and drove the Satans away.

-'al Wabil as sayyib' by Ibn AlQayyim R.A.

"Allah has built two houses in the heart of man, in one of which

an angel resides and in the other the Satan. The angel urges him to do good works and the Satan induces him to do evil works. When man remembers Allah, the Satan withdraws. And when he stops remembering Allah, the Satan perches on the heart of man and peeks with his beak to whisper into it to do evil things." [Transmitted by Abu Ya‘la on the authority of Anas رضي الله ﺗﻌﺎﻟﯽٰ عنه , as quoted by Tafsir    Mazhari- tafsir Mariful Quran].

Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) reports that Rasulullah 
(sallallahu ‘alayhi wa sallam) said:
“Indeed Shaytan places his snout on the heart of Ibn Adam, when he 
remembers Allah he withdraws and when he becomes unmindful of Allah, 
then Shaytan devours/whispers into his heart, this is what is meant by 
‘Al Waswas’ and ‘Al Khannas’ [mentioned in Surah Nas].”
(Musnad Abu Ya’la, Hadith: 4301)

Although the above Hadith has been recorded with a weak chain, Hafiz Ibn 
Hajar (rahimahullah) has cited supporting weak narrations, which when combined, gain collective strength. The Hadith in question is suitable to quote.
(Refer: Fathul Bari, under Hadith: 4977)

Imam Bukhari (rahimahullah) has also recorded a similar narration as the 
statements of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) under the sub-heading and not part of the Sahih as this narration does not meet his strict criterion.
(Sahih Bukhari, before Hadith: 4977)

(Research on the last Hadith by: Moulana Suhail Motala on HadithAnswers.com)

Fourth step To Taqwa:Adopting the company of Pious & Reading/listening to their exhortations

On The Road To Taqwa: Step Four

STEP FOUR

Listening to the quotations of the pious

O servant of Allah! The best thing to do after all of these steps is to frequent the company of pious and to adopt their manners. This will lead you to taqwa. 

(O you who believe! Fear Allah and be with those who are truthful.- Quran, 9:119)

We have chosen a few of their beneficial quotations.

Abu Bakr Siddiq says: 'Whoever enters his grave without any provisions is like the one who mounts the sea without a ship.'

Uthman says: 'Concern for the world is a darkness for the heart and concern for the Hereafter is light for it.'

Ali says: 'Whoever seeks knowledge, Paradise seeks him and whoever seeks sin, Hell seeks him.'

Shaqeeq Balkhi (rh) says: 'Hold firm to five issues: worship Allah as much as you need to worship Him; take from the world according to your stay in it; sin according to your stamina to absorb its punishment; take provisions from the world according to your stay in the grave and work for Paradise as much as your desire to stay there.'

Hasan Basri (rh) says: 'The heart becomes corrupt through six means: committing a sin in the hope of repenting; seeking knowledge and not applying it; practice without sincerity; eating the sustenance of Allah without appreciating Him; not being pleased with Allah's allocation (destiny) and burying the dead but not learning from them.

lbn Qayyim (rh) says: 'The sign of taqwa is to engage in worship and the sign of worship is to refrain from doubtful issues. The sign of hope is to obey and the sign of forbearance to shorten false hopes.

These are four steps towards taqwa. You should look into yourself and see how far away you are from these four steps. Only Allah can reconcile our intentions with action.'

-----------------

 Extract from 'The Provision of the Believers'. Originally published in Arabic as: Zadul Mumineen Al-Taqwa, published by Maktabul Sahaba, Egypt.

Compilation of statements on "taqwa" (fear of God), taken from classical Muslim scholars such as al-Ghazali, Ibn al-Qayyim, and Ibn Rajab.

Translated by Maulana Mohammed Amin Kholwadia, compiled by Abu Maryam Majdi Fathi Al-Sayed.

Source http://balagha.net/taqwa-provision-of-believers/road-to-taqwa-step-four

Third step To Taqwa:Exerting oneself in acts of obedience

On The Road To Taqwa: Step Three

Exerting the self towards acts of obedience

This trait is acquired when the servant knows the value of what he wants from the bounties of the Hereafter. 

A predecessor said : 'When a man knows the value of what he seeks spending for it becomes easy.' This is why the pious acted upon the Quran and Sunnah. If they performed a good deed they would be grateful for it and ask Allah to accept it. If they committed a mistake they would be greatly grieved and ask Allah to pardon them.

It is reported that a group of people came to visit Umar ibn Abdul Aziz (rh) while he was sick. A skinny young man was with them. Umar asked him how he had come to that state. He replied that he was sick. Umar asked him to tell the truth. He said: 'O leader of the believers! I have tasted the world and found it bitter; its glitter has no attraction for me; its gold and stones are the same to me. I live as if I see the Throne of my Lord and people are being escorted to Paradise and Hell. So I remain thirsty (fast) during the day and stay awake during the night. Whatever I am going through is little and meagre against the reward and punishment of Allah.'

Abu Nu'aim (rh) says that Dawood Tai (rh) used to drink bread soup instead of eating bread. Someone asked him why he did that. He said: 'There is enough time to recite fifty verses when I drink bread soup instead of chewing bread.'

So think, O servant of Allah! How one should use one's time and how we waste it - except those upon whom Allah has shown mercy.'

The wife of Masrooq (rh) says that Masrooq always had his calves swollen because of lengthy prayers. I used to sit behind him and weep out of affection for him.'

Abdullah ibn Dawood (rh) says that they used to roll up their beds (sleep very little) as soon as they reached forty.

Abu Darda says: 'If it were not for three things I would not like to live a single day: remaining thirsty for Allah in the afternoons: prostrating in front of Him at night and the company of those who sift the best of conversation like people sift (choose) the best of fruits.'

Ali ibn Abi Talib says: 'The signs of the pious are that they are pale out of vigilance: they have weak eyesight from weeping ; their lips are withered because of fasting and they are covered with the dust of the devout.'

Hasan was asked: 'What is it about those who strive that they are very handsome?' He replied: 'That is because they are alone with The Compassionate.'

So, O servant of Allah! Make sure that you strive so that Allah will be pleased with you and grant you Paradise. Otherwise, you will lose out in both worlds. May Allah protect us from clear loss and desertion. Ameen.

He also says: 'From among the bounties of this world , Islam is enough for you. From the occupations of this world , obedience should occupy you and from the lessons you should learn, death is enough to teach you.'

Abdullah ibn Masood says: 'There are so many who are lured to destruction through bounties ; there are so many who are tested by praise and there are so many who are deceived (vain) by concealment (of their mistakes).'

Yahya ibn Mu'adh (rh) says: 'Congratulations to those who leave the world before it deserts them ; to those who build their graves before they enter them and to those who please their Lord before they meet Him.'

Ali says: 'Whoever desires Paradise will race towards good deeds; whoever fears Hell will abstain from temptations; whoever is certain of death will cease to find pleasure and whoever recognises the world will bear difficulties with ease.'

Hamid al-Lifaf (rh) says: 'We sought richness in wealth and found it in being content and we sought comfort in the world and found it in the Hereafter.'

Abdullah Anaki says: 'There are five remedies for the heart:

1. the company of the pious;
2. recitation of the Quran;
3. emptying the inner self (of vices);
4. praying during the night
5. and crying at dawn.'

-----------------

 Extract from 'The Provision of the Believers'. Originally published in Arabic as: Zadul Mumineen Al-Taqwa, published by Maktabul Sahaba, Egypt.

Compilation of statements on "taqwa" (fear of God), taken from classical Muslim scholars such as al-Ghazali, Ibn al-Qayyim, and Ibn Rajab.

Translated by Maulana Mohammed Amin Kholwadia, compiled by Abu Maryam Majdi Fathi Al-Sayed.

Source http://balagha.net/taqwa-provision-of-believers/road-to-taqwa-step-three

Second Step To Taqwa: Disciplining the self

On The Road To Taqwa: Step Two

Disciplining the self when it has shortcomings

Dear Muslim brother! When a servant engages in obeying his Lord, the servant inevitably has shortcomings. This is why the predecessors punished themselves on those occasions. Although this might seem to be easy, they used to punish themselves quite severely because obedience can be very difficult on oneself.

Umar donated a piece of land worth 200,000 dirhams when he missed Asr prayers in congregation.

Ibn Umar used to stay awake the whole of the night if he missed a prayer in congregation and then he would free two slaves.

Tameem Dari failed to wake up for Tahajjud (pre­ dawn) prayers one night. He stayed awake the whole of the next year.

Talha became preoccupied with a bird on his wall (of an orchard) while in prayer. He donated the wall to charity as compensation for that mistake.

Hassan ibn Abi Sinan passed by an apartment and asked when it was built. He deliberated for a moment and realised he had asked about something that did not concern him. He disciplined himself by fasting for a whole year.

Abdullah ibn Qais says: 'We were in a battle with the enemy in our midst and people screaming (on a very hot day). A man from the tribe of Ummama was talking to himself: 'Did I not witness this battle and that battle. You reminded me about my family so I listened to you and returned home. By Allah' I will punish you by either having you taken to task or leaving you.

I observed this man on that day and saw that he was leading people to the enemy who then dispersed. The enemy countered and we dispersed but this man held his ground the whole time until he was martyred. I found on his body and on the body of his mount more than sixty stab wounds.

Imam Ghazali (rh) says: 'This is how people of determination disciplined themselves. The amazing thing is that you are willing to punish your family members for their blunders and shortcomings on the pretence that if you let them off, they would rebel against you. But then you let yourself off the hook even though it is your biggest enemy and is more likely to rebel against you. The harm it inflicts upon you is far greater than the harm your family can inflict. The most they can do is disturb your worldly life which will perish one day. Yourself, on the other hand, ruffles the everlasting life of the Hereafter. It is much more worthy of punishment. [Ihya: 4/395]

-----------------

 Extract from 'The Provision of the Believers'. Originally published in Arabic as: Zadul Mumineen Al-Taqwa, published by Maktabul Sahaba, Egypt.

Compilation of statements on "taqwa" (fear of God), taken from classical Muslim scholars such as al-Ghazali, Ibn al-Qayyim, and Ibn Rajab.

Translated by Maulana Mohammed Amin Kholwadia, compiled by Abu Maryam Majdi Fathi Al-Sayed.

Source http://balagha.net