Allah Will Treat You as You Treat Others

According to an authentic hadeeth, the Prophet (peace and blessings of Allah be upon him) said: “Allah is one (odd number) and loves odd (number).”[1] And He – blessed and exalted be He – is merciful and loves those who are merciful and He only shows mercy to those slaves of His who are merciful to others. He conceals faults and loves those who conceal (the faults) of His servants. He is Oft Pardoning and loves those slaves of His who pardon others among His servants. 

He is Oft Forgiving and loves those who forgive. He is Courteous and loves those who are courteous among His servants; and He hates those who are rude, harsh and merciless to His servants. He is Gentle and loves gentleness; He is Forbearing and loves forbearance; He is Righteous and loves righteousness and its people.

He is just and loves justice. He accepts the excuses of His slaves and He loves those who accept His servants’ excuses. He rewards His slave in proportion to the amount of the presence or absence of these attributes in him. Hence, whoever pardons others will be pardoned by Him and he who forgives others will be forgiven. He who accepts excuses from others will also be excused by Allah and whoever is gentle and mild to others Allah will be gentle and mild to him as well. 

Whoever is merciful to His creatures, Allah will be merciful to him and whoever is good to them He will be good to him. Whoever is generous to them, He will be generous to him and whoever benefits them, He will benefit him. Whoever conceals their fault He will conceal his fault. He will expose the one who exposes the fault of His servants and disgrace the one who disgraces His slaves.

Whoever deprives them of good, He will deprive him of good; and whoever puts His servants into hardship, He will put him into hardship. He plans against the one who plans against His slaves and deceives the one who deceives them. Whoever treats or deals with His creatures in a particular manner, Allah will also treat and deal with him in the same manner both in this world and in the Hereafter.

Therefore, Allah is to His servant the same way His servant is to Allah’s creatures. As such, it is stated in a hadeeth that: “Whoever conceals the fault of a Muslim, Allah will conceal his fault in this world and in the Hereafter. Whoever removes one of the anxieties of this world from a believer, Allah will remove one of the anxieties of the Day of Resurrection, and whoever makes things easy for the one distressed, Allah will make his accountability easy.”[2]

Source: Al-Waabil as-Sayyib min al-Kalim at-Tayyib p. 47-48 by Ibn Qayyim al-Jawziyyah

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[1] Recorded by al-Bukhaaree (6410) and Muslim (2677)

[2] Recorded by Muslim (2699), al-Bukhaaree (2442)

How to Increase Your Knowledge

 ‘Alee bin Abee Taalib (may Allah be pleased with him) said: “Knowledge increases by spending while wealth decreases by spending.” Whenever a scholar offers his knowledge to the people and spends from it, its spring will gush forth thereby growing in abundance, strength and visibility. Through his teaching, he will gain the preservation of what he had learnt and acquire the knowledge he does not previously possess. An issue may be unclear to the scholar or within the scope of complication, but when he talks about it and teaches it, it may become clear and simplified to him, which may open up other forms of knowledge to him.

In addition, the reward for an action is from the type of action; just as he taught the people what they did not know, Allah will reward him by teaching him what he did not know. The proof is contained in Saheeh Muslim from the hadeeth of ‘Iyaad bin Himaar who reported that the Prophet (sallallaahu alayhi wasallam) said in a lengthy hadeeth: “Allah said to me, ‘Spend I will spend upon you.”[1] This includes spending knowledge by conveying it, awakening it or mentioning its essence.

There are two paths to the growth and development of knowledge: the first is by teaching it and the second is acting upon it. Indeed, acting upon it will also cause it to grow, increase it and open its doors and its hidden assets for the one acting upon it. This is because teaching it and acting upon it is trading in it; just as wealth grows by trading with it, the same is applicable to knowledge.

Source: Miftaah Daar as-Sa’aadah wa Manshoor Wilaayah Ahl al-‘Ilm wal-Iraadah by Ibn Qayyim al-Jawziyyah. Translated by Abdus-Samee Abdus-Salaam.

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[1] Recorded by al-Bukhaaree (4684) and Muslim (993)

Revive This Abandoned Sunnah of Praying Nawaafil

One of the abandoned Sunnah is for a person to perform his voluntary prayers where people would not see him and this is something Muslims do not strive for [today]. The Messenger of Allah (sallallaahu alayhi wa sallam) stated, as recorded by Abu Ya’laa with a saheeh chain: “The voluntary prayer of a man where people do not see him is worth twenty-five times more than in a place where people would see him.” This hadeeth is saheeh[1]

Source: Sunan Mahjoorah, p. 32 by Shaykh Muhammad Sa’eed Raslaan (may Allah preserve him)

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[1] It was graded saheeh by al-Albaanee in Saheeh al-Jaami’ as-Sagheer (3821)

Benefits of Seeking Allah’s Pleasure at All Times

A servant will not prefer the pleasure of Allah the Mighty and Sublime to the pleasure of the creation, bears the burden and difficulty of that and remains patient on the trial, except that Allah will bring forth blessing, bliss and backing from that trial and difficulty in proportion to what he endured for His pleasure. He will turn his fears to safety, his likely place of destruction to salvation, his debilitation to relaxation, his difficulty to assistance, his affliction to favor, his tribulation to gift, and his irritation to pleasure. What a failure for those lagging behind! What a depravity for those who shy away!

It has become the unalterable way of Allah that whoever prefers the pleasure of the creatures to His pleasure, He will make his object of pleasure angry with him, and cause him to be disappointed from his angle, place his ordeal in his hand and his praise will turn to condemnation. And whoever prefers His pleasure out of discontent, he will not attain his aim from the creatures nor will he obtain the reward of the pleasure of his Lord. Such a person is the weakest and most thoughtless of creatures.

This is in spite of the fact that the pleasure of the creature is neither achievable, nor required nor transmitted as it is impossible; rather, they will certainly be angry with you. And for them to be angry with you while Allah is pleased with you should be dearer to you; this is more beneficial to you than that they should be pleased with you while Allah is not pleased with you.

 If their anger is inevitable upon evaluation, prefer their anger through which you will attain the pleasure of Allah, for they will be pleased with you afterwards; otherwise, the most despicable of things is the pleasure of one whose pleasure will not benefit you nor will his anger harm you in your religion, eemaan or in your Hereafter. Moreover, even if it harms you in an insignificant thing in this worldly life, the harm of Allah’s anger is greater.

Source: Madaarij as-Saalikeen by Ibn Qayyim al-Jawziyyah (may Allah have mercy on him)

When A Traveller Is in These Situations

If a traveller prays behind a Resident Imam: If a traveller enters a masjid while people are praying, he should pray with them and it is obligatory upon him to complete the prayer and follow the Imam. This is based on the report from Moosaa bin Salamah who said, “We were with Ibn Abbaas in Makkah. Then I said, ‘When we are with you we pray four rak’ah and when we return to our abode, we pray two rak’ah.’ He said, ‘That is the Sunnah of Abul-Qaasim.”[1] Moosaa bin Salamah also said: ‘I asked Ibn Abbaas, ‘How shall I pray if I am in Makkah and I do not pray with the Imam? He replied, ‘Two rak’ah – the Sunnah of Abul-Qaasim.”[2]

Ash-Sha’bee narrated that whenever Ibn ‘Umar (may Allaah be pleased with him) performed prayer in Makkah, he used to pray two rak’ah except when he prayed behind the Imam, then he would pray according to his prayer.”[3] Naafi’ also reported that Abdullaah bin ‘Umar used to pray four rak’ah behind the Imam in Mina, but if he prayed by himself, he would perform two rak’ah.’ These narrations indicate when a traveller prays behind a resident, it is obligatory upon him to perform four rak’ah according to the consensus of the people of knowledge.[4]

If a traveller catches two rak’ah of Zuhr or ‘Asr with a Resident Imam: If a traveller enters a masjid after the Imam has performed two rak’ah of Zuhr, for example, will the remaining two rak’ah suffice for him since he is required to perform just two rak’ah if he prays alone or does he have to complete the prayer?  

Response: It is obligatory upon him to complete the prayer. This is based on the report from Aboo Mijlaz – his name is Laahiq bin Humayd -  who said: “I said to Ibn ‘Umar, ‘If a traveller catches two rak’ah with the people -  that is, non-travellers – will those two rak’ah suffice for him or does he have to pray according to their prayer? He laughed and said, ‘He prays according to their prayer.”[5] On the basis of this, if a traveller catches one rak’ah or more with a resident Imam, he should complete the prayer because he caught up with the congregation and followed a resident in a portion of his prayer. So it is obligatory upon him to complete the prayer.

If a traveller catches less than a rak’ah with a Resident Imam: However, if a traveller catches less than a rak’ah, such as if he catches up with the Imam in tashahhud, should he complete his prayer or shorten it? Scholars differ with regard to the issue of when should a person be considered to have caught up with the prayer in congregation. Those who said that a person is considered to have caught up with the prayer in congregation if he catches one rak’ah are of the view that if a traveller catches up with his Imam in tashahhud, he should shorten his prayer because he has missed the congregation. He is like one who prayed alone. According Imam Ahmad, Maalik and a group of scholars among the salaf, whoever catches less than a rak’ah should shorten his prayer.

However, those who said that if a person catches the tashahhud, he has caught up with the prayer in congregation  are of the view that this traveller should complete his prayer because he  caught up with the prayer in congregation.[6] The correct view as regards this issue is that a person cannot be considered to have caught up with the prayer in congregation except if he catches up with a rak’ah.[7]

Source: Ahkaam Hudoor al-Masaajid, p 198-200 by Shaykh Abdullaah bin Saalih al-Fawzaan (may Allaah preserve him)[8]

Is congregational Prayer obligatory upon a traveller?

Shaykh al-Albaanee: If what is intended by congregational prayer is the congregational prayer in the masjid, the answer is no. But if what is meant [by congregational prayer] is that the travellers should pray [in congregation] amongst themselves, then the answer is yes.

Is Jumu’ah prayer obligatory upon a traveller?

Shaykh al-Albaanee: No it is not obligatory. Our evidence that the obligation of congregational prayer in the masjid is lifted from travellers is due to the fact that Jumu’ah prayer is not obligatory upon them and the Jumu’ah prayer is more emphasized than congregational prayer, yet he is not mandated to observe the Jumu’ah prayer along with the Jamaa’ah of the Muslims

Source: al-Haawee min Fataawaa ash-Shaykh al-Albaanee, p. 240 compiled by Aboo Yoosuf Muhammad bin Ibraaheem. Translated by Abdus-Samee' Abdus-Salaam.

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[1] Recorded by Ahmad (3/357) and the chain was graded saheeh in Irwaa’ al-Ghaleel (213)

[2] Recorded by Muslim

[3] Recorded by Ibn Khuzaymah

[4] See al-Mughnee, 3/146

[5] Recorded by al-Bayhaqee (3/157) and its chain is saheeh. See Irwaa al-Ghaleel (3/22)

[6] See Majmoo al-Fataawaa (23/243)

[7] Aboo Hurayrah narrated that the Messenger of Allaah (sallallaahu alayhi wa sallam) said, ‘If you come to the prayer and we are in prostration, prostrate and do not count it as (a complete rak’ah). Whoever catches the bowing has caught the prayer.” Saheeh al-Jaami’ as-Sagheer, no. 468

[8] Note: He is different from Shaykh Saalih bin Fawzaan bin Abdullaah al-Fawzaan (may Allaah preserve him)