Part 4

Aba ‘Imran al-Jawni said, ‘By Allah, our Lord has directed such things to us in the Qur’an, which, were He to have directed to

al lashr (59): 21

the mountains would have humbled and obliterated them."'*

Malik ibn Dinar, may Allah have mercy on him, would recite this verse and say, ‘I swear to you, no servant believes in this Qur’an except that it causes his heart to burst.’?

It is reported that al-Hasan, may Allah have mercy on him, said, ‘Son of Adam, when Shaytan whispers to you, enticing you to commit a sin, or your soul desires to commit it, remind yourself of what Allah has burdened you with of His Book which, were a mountain to bear it, it would have been humbled and broken. Have you not heard his saying,

40 nee a sl ae, 4 as

Allah has only propounded parables that you ponder them, care fully consider them, and refrain from disobeying Allah, Mighty and Magnificent. You, son of Adam, have a greater duty to yield to the remembrance of Allah, and to what He has burdened you

with of His Book and given you of His laws (than the mountains) since you will be judged and then find your final abode in Paradise or Hell.

The Prophet (3%) would seek refuge with Allah from a heart that does not have Abusha‘as recorded by Muslim with the words, “Allah! I take refuge with You from knowledge that does not benefit; from a heart that has no fear; from a soul that is never content; and from an invocation (da‘wah) that is not responded to.’5

This hadith is reported via many different routes.

It is reported that Ka‘b al-Ahbar said, ‘It is written in the Injil, “Isa, the deeds of a heart that has no fear are of no benefit, his voice is not heard, and his supplication is not raised.”

“The author has redacted this from the words of Dahhak in commentary to this verse. cf. Suyaiti, a/-Durr, vol. 14, pg. 396

“’ Muslim #2722 on the authority of Zayd ibn Argam.

The True Slaves of Allah The True Slaves of Allah

Asad ibn Misa said in his book, a/-Wara‘: Mubarak ibn Fadalah narrated to us that al-Hasan, may Allah have mercy on him, woul say, ‘When this call from Allah reached the believers, they be lieved in it, certainty quickly settled in their hearts, and, as a result, their hearts, limbs, and sight were humbled. By Allah, were you to have seen them, you would have seen a people who truly exemplified (these verses); by Allah, they were not given to argumentation or falsehood. They found no source of tranquillity except the Book of Allah. They did not display what was not in their hearts. When a command came to them from Allah, they believed it and so, in the Qur’an, Allah described them in the best of ways, saying,

“The slaves of the All-Merciful are those who walk lightly on the earth...”

al-Hasan said, ‘Walking lightly, hawn, in the Arabic language means walking with tranquillity and dignity.” Then he commented on,

a 447 in ee S305 ran “,..and who, when the ignorant speak to them, say, ‘Peace,’...”

Ibn ‘Abbas said that it means, ‘In obedience to Allah, with decency and imicy, rity, and modestly.’ Recorded by Tabari and ibn Abi Hatim, vol. 8, py, 2820) " al-Furgan (25): 63

by saying, “They were forbearing and did not behave ignorantly, and when they were treated foolishly, they forbore.” By day they would accompany the servants of Allah in the way mentioned,” and then He mentioned that their nights were the best of nights with his words, “...those who pass the night prostrating and standing before their Lord.” ”'

They would stand before Allah on their feet, and lie their faces on the ground in prostration to their Lord, their tears flowing down their cheeks in fear of Him. By a single command of Allah they spent the night worshipping Him and by a single command they spent their days in humility to Him.’

al-Hasan, may Allah have mercy on him, said, ‘Then He says,

Sect “...those who say, ‘Our Lord, avert from us the punishment of Hell, its punishment is inescapable pain.”

” al-Furgén (25): 65

The True Slaves of Allah

Everything that afflicts a person and then leaves is not gharam, gharam refers to something that never leaves for as long the heavens and the earth endure. They were truthful! By Allah besides whom there is none worthy of worship, they worked deeds and did not rely on vain hopes, so, may Allah have mercy on you, beware of these idle hopes for Allah does not grant any good to a servant in this world or the next merely for idle hopes.’ He would say, ‘What an excellent exhortation it’ is, if only the hearts were alive and thereby preserved it!”

7 i.e. the exhortation he gave before starting his commentary to these verses as the full narration shows,

"4 Suyati, a+ Durr al-Manthar, vol. 11, pp. 206-208 and he references it to ‘Abd ibn Humayd.

Allah, Most High, has legislated different types of worship that would allow &hushi‘to develop on the bodies, which in turn arises from the &busha‘ of the heart, its meekness and brokenness.

The greatest action of worship which manifests the khushi‘ of the body to Allah is the prayer (sa/ah). Allah has praised those who have hush‘ in the prayer with his words,

“...those who are humble in their prayer...”

i.c. those who are humble and meek in their prayer, not knowing who is standing on their left or right,” and neither looking here or there due to their humility before Allah, Mighty and

* alMwiminsn (23): 2 “as was stated by al-Hakam and recorded by ibn Abi Shaybah, vol. 2, pg. 41

Tbn al-Mubarak said, on the authority of Aba Ja‘far, on the authority of Layth that Mujahid said concerning the saying of Allah,

‘Qunit, obedience, here means to stand calmly with khushu‘, to lower the gaze and still the limbs from the awe of Allah, Mighty and Magnificent.” He also said, ‘When any of the scholars stood for prayer, he would be in such awe of the All-Merciful, Mighty and Magnificent, shat his gaze would not swerve, he would not look here and there, he would not play with stones, or do any frivolous action, or talk - i.e. to himself - about anything related to the world unless out of forgetfulness.’ ”

Mansur said that Mujahid, may Allah have mercy on him, said concerning the saying of Allah, Most High,

“Their mark is on their faces, the traces of

one who obeys Allah and His Messenger.’ Tabari records that ibn Zayc saul, ‘The one who is qanit is one who does not speak in prayer.’

‘It means &husha‘ in prayer.”

Imam Ahmad, Nasa’, and Tirmidhi record the hadith of alFad] ibn ‘Abbas (radiyAllahu ‘anhx) that the Prophet ($g) said, “The prayer is (performed) two by two, with the fashabhud being performed after every two rak‘ahs. You should be in a state of humility, humble entreaty, and display your dire need.*’ Then you should raise your hands (in supplication) and say, ‘My Lord, my Lord, my Lord’ three times. Whoever does not do this, it will be defective.”

Muslim records on the authority of ‘Uthman (radiyAllabu ‘anhu) that the Prophet (3g) said, “There is no Muslim who reaches the time of an obligatory prayer and performs its ablution, &basha‘, and bowing well except that it will act as an expiation for his previous sins so long as he does not commit a major sin. And this applies for all times.”

"\ Tbn Nasr, Mukhtasar Qiyam al-Layl, pg. 16 and Tabari with the words, ‘The trace does not show on the face, rather it refers to Ahusha? Ibn al-Mubarak, a/-Zuhd #174, ibn Nasr, pg. 16, and Tabari also record that he said that verse refers to Abushu' and modesty.

* or: be in a state of quietude

It was ruled da‘f by Albani in his notes on Ibn Khuzaymah #1212 and by Arna‘at, Tabgig Musnad.

Actions of prayer conducive to Khushi‘

Amongst the actions thit are conducive to having khushi‘, subservience, and brokenness in the prayer is to place one hand on the other when standing It is reported that Imam Ahmad was asked about this action and he replied, ‘It is to be subservient before the Almighty.”

‘Ali ibn Muhammad al-Misri, the preacher, may Allah have mercy on him, said, ‘I have not heard anything better of knowledge than this.’

It is reported that Bishr a-Hafi, may Allah have mercy on him, said, ‘For forty years have I wished to place one hand on the other in the prayer and th: only thing that prevented me from doing so was that I would have then shown a Ahusha‘ greater than that in my heart.’

Muhammad ibn Nasr al-Marwazi, may Allah have mercy on him, records with his isnad to Aoa Hurayrah (radiyAllahu ‘anhu) that he said, “Mankind will be gathered on the Day of Rising in accordance to their performance of the prayer,’ one of the narrators depicted this by grasping his left kand with his right, and inclining his head.

He also records with his isnad to Abi Salih al-Samman, may Allah have mercy on him, that he said, ‘People will be resurrected

"S Tbn Hajr, Fathu'/-Bari, vol. 2, pz, 224, said, ‘The scholars said: the significance of this posture is that it is that taken by the humble petitioner, it is more likely to prevent fidgeting and is more conducive to kbushii'””

on the Day of Rising like this}and he placed one of his hands on the other.

Understanding this meanimleads the one praying to remember the time when he will stand bore Allah, Most High, to be judged.