Part 5

sinning and expels sicknesses from the body.""

’Abdullaah ibn. Mas‘00d sense used to stand up for the Night-prayer when everyone had settled down to sleep. A hum-

ming could be heard from him like the droning of bees until

1. Collected by Al-Tirmidhi through Bilaal and Abu Umaamah (13/64-65) in ad-Du’aa, He said:about the first chain, "This hadith is Ghareeb, It has not béen related as.a hadith of Bilaal in any other form." Al-Albaani mentioned it in "Da’ eef-ul-Jaami’" saying, "I only mentioned it here because of the last sentence "and expels sickness from the body" since I cannot find for it supporting narration to strengthen this statement, The rest of the hadith is mentionéd inthe book “sahih ul-Jaami’"." AlAlbaani also mentioned this hadith in " Al-Irwaa.al-Ghaleel" (452) saying that it is. Hasan.

The hadith is collected by al-Haakim (1/308) in Salaatut-Tataww’ through Abu Umaamah but excludes the last section. He said it is sahih according to al-Bukhaari‘s conditions, and .adh-Dhahabi agreed. AlAlbaani said, “This is an oddity sincé Mu’ aawiyyah ibn Saalih are not.of al-Bukhaari‘s men."

‘Abdul-’Azeez ibn abu Dawud (aussie WOuld spread out his bed.and put his hand on it saying, "How soft you are! But the bed of Paradise is softer than you!" Then he would stand to.pray until Fajr.

The Messenger of Allaah janusio soi vsanm used to pray until his feet would crack and his shins would swell. So it would be said to him, “You are doing this while your past and future sins have been forgiven?" So the Messenger of Allaah replied, "Should I not then be a grateful slave?!

Hasari al-Basri (omnes, 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

"Abdullaah ibn al-Mubaarak ation mentioned in “Az-

Zuhd” on the authority of the wife of Masrooq innmnom that she

1, Collected by al-Bukhaari (3/14) in the chapter of at-Tahajjud, and Muslim (17/162) in the chapter of Sifat al-Munafigeen, and at-Tinmidhi (2/ 204,205) in the chapter of as-Salah, and an-Nasai (3/219) in the chapter of Qiyaam-ul-layl.

said, "Masroog 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."

Care in building the characteristics of the believers:

From the morals and manners of the Salaf was that they would constantly search their souls to breed in them the characteristics of the believers, and to discard the characteristics of the hypocrites. One is the opposite of the other. A summary of the believers characteristics is mentioned in His great Book saying, “Those that turn (to Allaah) in repentance; that serve Him, and ptaise Him; that wander in devotion to the cause of Allaah; that bow down and. prostrate themselves (in prayer); that enjoin good and forbid evil; and observe the limits set by Allaah - so proclaim the glad tidings to the believers."* Also, "The believers will be successful. Those who humble themselves in their prayers; who avoid vain talk; who are active in deeds of charity, who abstain from sex except with those joined to them. in marriage or (the captives) whom their right hands possess, for (in their case) they are free from blame. But those whose desires exceed those limits are transgressors. Those who faithfully observe their trusts and their.covenants; who (strictly) guard their prayers : these will be the heirs who will inherit Paradise, to

In the hadith, "None of you truly believe until he loves for

1, Sooratut-Tawbah (9):112 2. Sooratul-Mu’minoon (23):1-11

his brother what he loves for himself."!

By Allaah! He does not believe. By Allaah! He does not believe. By Allaah! He does not believe." He was asked , "Who O Messenger of Allaah (itstani‘uin man?" He said, "Whoever does not

safeguard his neighbour from his harms."*

Yahya ibn Muadh ‘annus gathered the characteristics of the believers. in one of his essays as follows, "It is to be full of modesty, and to be harmless too. To be full of goodness and not to be corrupt. For the tongue to be truthful, for the words to be little and to be plentiful in good action. To have little slip-ups and not to be excessive: To be good to one’s relatives, building closeness between them. To be dignified and grateful. To be full of contentment if Allaah restricted some provision. To be forbearing and friendly to his brothers. To be compassionate and chaste. Not to curse, swear, insult, backbite, nor to gossip. Not to be hasty, envious, hateful, arrogant nor vain. Not to lean towards worldli-

ness, nor to extend long hopes and wishes. Not to sleep toomuch

2. Collected by al-Bukhaari (10/443) in al-Adab and Muslim (2/17) in "AlImaan". Muslim‘s version reads: He will not enter Paradise if he does not spare his neighbour from his harms,

nor to be absent-minded, nor to:show-off nor be hypocritical. Not to be selfish, but to be soft and cheerful, not servile. Loving for the sake of Allaah, being pleased for His sake and being angry only for His sake. His provision is tagwa (reverential fear of Allaah). His worries are what will happen to him in the Afterlife. His friends remind him. His beloved is His Protector and Master. His struggle is for the Afterlife.”

Fudayl ibn ‘Tyad mana Said, "A believer plants a palm tree and fears that thorns will grow. The hypocrites plant thorns expecting ripe dates to grow!"

O brother! Realise these facts and search yourself carefully before your death. Weep over your soul if you find in it the morals of the hypocrites. Increase in seeking His forgiveness. All praise be to Allaah Lord of the worlds.

Attaching priority to the works for the Hereafter:

From the morals and manners of the Salaf was that they would always give priority to their works for the Afterlife over the works for the world. Thus one of them would give priority to his portion of remembrance (dhikr) after the Fajr prayer over all other preoccupations. They would give priority to tahajjud (Night-prayer) ona cold night over sleeping under a warm blanket. That is how the Salaf gradually conducted themselves. "Whoever reaches the morning and his worries are the world, then he is separated from their path. Whoever wishes for the passing things of this world, We readily grant him what We will for whom We like. Then We appoint for him Hell. He will burn therein, disgraced and rejected. Whoever desires and

strives for the Afterlife, striving as one should, whilst believ-

ing, such are the ones whose striving will be thanked.

The Messenger of Allaah (stam swum Said, "Whoever’s worries were the Afterlife, Allaah puts richness in his heart. He corrects his affairs and the world will be compelled to come to him. But whoever’s greatest worries were the world, Allaah puts poorness in front of his eyes. His affairs are put in disar-

ray, and no worldly gain will come to him except what has al-

1. surah Banee Israel (17):18-19

ready been written for him,"

Maalik ibn Deenar cain said, "Whoever proposed to the world, then the world would not be satisfied until he gave up all

his Deen as dowry."

“Alii cssisiea stem used to say, "The Afterlife came approaching; the world passed. on behind. So be the children of the Afterlife, not the children of the world. Since today there is action but no account, but tomorrow there will be accounting but no opportu-

nity will be there to do any action."

1. Collected by Al-Tirmidhi (9/288,289) in "Abwaab uz-Zuhd". He did not comment on it. Al-Albaani said, "Its chain is weak but it becomes Hasan because of its several supporting routes." Look in "As-Saheehah" for:more details (949).

Remembrance (dhikr) of Allaah and salutation upon the Messenger of Allaah:

From the morals and manneis of the Salaf was that they would not neglect the remembrance of Allaah the Most High or prayer upon the Messenger of Allaah anistn'asinonm Whenever seat-

Allaah. the Most High has said, "Greater indeed is the remembrance of Allaah."! "Indeed in the remembrance of Allaah do the hearts find tranquility."

The Messenger of Allaah catmin‘siimsim Said; "The likeness of the one who remembers his Lord and the one who does not is similar to the living and the dead."? "If any people stand up after a gathering without remembering Allaah therein, it will be as if they stood up from a donkey’s carcass, while it will also be

sorrow for them on the Day of Arising.“*

Collected by al-Bukhaari (11/208) in "Al_Da’ waat" and Muslim (6/68) in "Salaat-ul-Musafireen” with the wording: The likeness of a house where Allaah is remembered and where He is not mentioned is like the difference between the alive and the dead.

4, Collected by Abu Dawood (4834) in al-Adab, al-Haakim (1/492), Ahmad. (2/389) and Abu Nu’ aim (7/207). Al-Haakim said, "It is sahih according to the conditions of Muslim.” Adh-Dhahabi agreed as did al-Albaani in "As-Saheehah” (77).

Hasan al-Basri cain Said; "Allaah the Most High has been easy on us by saying, So remember Me, I will remember you', without specifying any place. If He had specified a certain place, it would have been obligatory on us to reach that place even if it were a hundred years away, like we have been called to the pil-

grimage (Hajj) - so praise be to Allaah.”

Fudayl ibn Tyaad cmon Said, "If you remember the creation (gossip about such and such a person), then remember Allaah the Most High. Remembering Him is the medicine for remembering

Abul-Mulaih unum Would feel joy and happiness when remembering Allaah. He would say, “My joy is in my Lord’s remembering me. He the Glorified and Most High have said: Remember Me, I will remember you." If he was walking a path absent-mindedly he would begin to praise Allaah and rernember Him even if it was only for a little while. He would then say, "Verily I love for all the places I pass (to do so) remembering Allaah (in order for them) to give witness for me on the Day of Aris-