Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (Peace be upon him) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (Peace be upon him) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (Peace be upon him) then directed him to respond to it.
[Muslim].

The effects of obedience and sin, which increase and decrease faith respectively, are well known from observation and experience. If a person goes out walking in the market-place, where he looks at uncovered women wearing make-up, and hears the shouting and idle talk of the people, then he goes to the graveyard and stops to think and let his heart soften, he will see the difference between the two environments and how quickly his heart changes.

This story about “Istighfar” is from the life of Imam Ahmed Bin Hanbal, who is considered as a renowned scholar of Islam and a famous theologian. Imam Ahmed is also considered to be the founder of the Hanbali school of fiqh (Islamic jurisprudence) and is one of the most celebrated Sunni theologians, often referred to as the “Sheikh ul-Islam” or the “Imam of A
hl al-Sunnah.”

During his old age, while Imam Ahmed was travelling he stopped by a town. After the prayers, he wanted to stay for the night in the masjid yard because he didn’t know anyone in the town. Owing to his humility, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people.

Failing to recognize Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to be the host to him for the night. During his stay with the baker, Imam Ahmed observed that the baker would constantly recite Istighfar (seek forgiveness from Allah). Imam Ahmed asked the baker if the constant practice of saying Istighfar had any effect on him. The baker responded by telling Imam Ahmed that Allah had accepted all of his duas (supplications), except one. When he asked him what dua was it that hadn’t been accepted, the baker replied that he had been asking Allah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal.

On this, Imam Ahmed bin Hanbal said that Allah had not only listened to his dua but had dragged him onto his (the baker’s) doorsteps. [Summarized from Al Jumuah magazine, vol 19,

This story is a reminder of the power of saying Istighfar (seeking forgiveness) frequently. Let’s remember that the prophet used to say Istighfar frequently during the day. Tafseer Al-Qurtubi states:

A man complained to Al-Hasan about a drought, and he said to him: “Pray to Allah for forgiveness.”

Another man complained to him of poverty and he said to him: “Pray to Allah to forgive you.”

Another man said to him: “Pray to Allah to bless me with a child.” He said: “Pray to Allah for forgiveness.”

Another complained to him that his garden was dry. He said to him: “Pray to Allah for forgiveness.”

He was asked about it and he said: “This is not my personal opinion, for Allah says in Surah Nooh (interpretation of the meaning): ‘Ask forgiveness from your Lord, verily, He is Oft Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” Tafseer Al-Qurtubi (18/301-302)

One of the narrators of a Hadith was asked about the manner in which forgiveness is to be sought, to which he answered: “The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to say: ‘Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)’.” [Sahih Muslim].

SURAH 100. Adiyat, or Those That Run
1. By the [Steeds] that run, with panting [breath],
2. And strike sparks of fire,
3. And push home the charge in the morning,
4. And raise the dust in clouds the while,
5. And penetrate forthwith into the midst [of the foe] en masse;-
6. Truly man is, to his Lord, ungrateful;
7. And to that [fact] he bears witness [by his deeds];
8. And violent is he in his love of wealth.
9. Does he not know,- when that which is in the graves is scattered abroad
10. And that which is [locked up] in [human] breasts is made manifest-
11. That their Lord had been Well-acquainted with them, [even to] that Day?

Reflection

1. The sūrah starts with a scene of war steeds running, snorting, striking sparks of fire with their hoofs, launching a raid at dawn and blazing a trail of dust, cleaving suddenly into the centre of the enemies’ camp, taking them by surprise and striking terror and fear in their hearts.

2. Then follows a picture of the human soul: a scene of ingratitude, ignobleness, greed and extreme miserliness. Immediately after that there is a description of graves laid open and their contents scattered, and the secrets of hearts poured out. Finally the trail of dust, ingratitude and miserliness, the contents of graves and dragged out secrets all come to the same terminus.

3.These characteristics of the rhythm are also appropriate to the picture of ingratitude, thanklessness and extreme miserliness. The framework for this picture is provided by a dusty and tumultuous stampede of horses racing and thundering.

4. It is a fact that man reacts with ingratitude to all the bounties of his Lord. He denies the favours which God confers on him. His thanklessness and ingratitude is reflected in a host of actions and verbal statements which will serve as witness against him. Or perhaps, on the Day of Judgement, he may testify against himself, admitting his ingratitude:  For on the Day of Judgement he will speak the plain truth even against himself, without contention or excuse.

5.  Man is a passionate self-lover. But he loves only what he imagines to be good for himself: wealth, power and the pleasures of this world. This is his nature unless he has faith which changes his concepts, values and even his concerns. Faith changes his ingratitude to humble thankfulness. It changes his greed and miserliness to benevolence and compassion. It makes him aware of the proper values which are worthy of being the object of ambition and hard competition. Indeed these are much more exalted than money, power and mundane pleasures.

6. Man without faith is an ignoble creature, having only trivial ambitions and petty concerns. However large his desires, however strong his ambitions and high his objectives may seem, he remains sunk in the cesspool of this earth, confined within the limits of this life, imprisoned in self. He cannot be freed or elevated except by an attachment to a world superior to this earth, extending beyond this life; a world which originates from God who is the First Being and returning to God the Eternal; a world into which this life and the life hereafter converge and which has no end.

source: 1000gooddeeds.com

“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any difficulty. He is anxious over you, for the believers full of compassion, kindness, and mercy.” [128]

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Abu Talha Al Ansaree (R.A) said “one morning the messenger of Allah was in a cheerful mood and looked happy. They said Oh messenger of Allah, this morning you are in a cheerful mood and look happy, He said `of course, just now, someone (an angel) came to me from my Lord and said, whoever among your Ummah sends Salams upon you, Allah will record for him/her ten good deeds and will erase for him ten evil deeds, and will raise his status by ten degrees and will return his greeting with something similar to it”

Surah Ahzaab (33:56)

The verse is as follows:
Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace.

And indeed We have sent down for you Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) that make things plain, and the example of those who passed away before you, and an admonition for those who are Al-Muttaqun (the pious).-Verse 34

When we think we dress better than some peoples. Thats arrogance.
When we think we cook better than some peoples. Thats arrogance
When we think our house is better than some peoples. Thats arrogance.
When we think we’re more pious than some people. Thats arrogance.

Be careful of arrogance as Hell has been favored by the Arrogant

The Prophet SAW said,
“Paradise and Hell (Fire) quarrelled in the presence of their Lord. Paradise said, ‘O Lord! What is wrong with me that only the poor and humble people enter me?’

Hell (Fire) said, ‘I have been favored with the arrogant people.’

So Allah said to Paradise, ‘You are My Mercy,’ and said to Hell, ‘You are My Punishment which I inflict upon whom I wish, and I shall fill both of you.

(The Prophet added, “As for Paradise, (it will be filled with good people) because Allah does not wrong any of His created things, and He creates for Hell (Fire) whomever He will, and they will be thrown into it, and it will say thrice, ‘Is there any more,’ till Allah (will put) His Foot over it and it will become full and its sides will come close to each other and it will say, ‘Qat! Qat! Qat! (Enough! Enough! Enough!).”

Hadith – al-Bukhari 9.541, Narrated Abu Huraira, r.a.

“Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire.” It was asked: How is that? So he replied: “The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord – the Most High – due to it. He stands before Allah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness – which leads to the servant’s happiness and success – to the extent that this sin becomes the cause for him entering Paradise.

As for the doer of good, then he does not consider this good a favour from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such . So this further increases him in self adulation, pride and arrogance – such that this becomes the cause for his destruction.”

[Ibn al-Qayyim (rahimahullah) -Al-Waabilus-Sayyib minal-Kalimit-Tayyib p.15]

O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember.

And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do.

There is no sin on you that you enter (without taking permission) houses uninhabited (i.e. not possessed by anybody), (when) you have any interest in them. And Allah has knowledge of what you reveal and what you conceal.

Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.[27-30]

Salah is the practice of formal worship in Islam. Its importance for Muslims is indicated by its status as one of the Five Pillars of Islam. Salah is a ritual worship, having prescribed conditions, a prescribed procedure, and prescribed times. To perform valid Salah, Muslims must be in a state of ritual purity, which is mainly achieved by ritual ablution, (wuḍūʾ), according to prescribed procedure
s.

Salah is prescribed at five periods of the day. These are measured according to the movement of the sun. These are: near dawn (fajr – 2 rakats), after midday has passed and the sun starts to tilt downwards / Noon (dhuhr or ẓuhr – 4 rakats), in the afternoon (asr – 4 rakats), just after sunset (maghrib – 3 rakats) and around nightfall (‘isha – 4 rakats), hence 2-4-4-3-4.

Abu Huraira radiyallahu ʿanhu narrates that I heard Allah’s Apostle saying, “If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet added, “That is the example of the five prayers with which Allah blots out (annuls) evil deeds.” —Sahih al-Bukhari.

Talk softly,
Walk humbly,
Eat sensibly,
Breathe deeply,
Sleep sufficiently,
Dress properly,
Act fearlessly,
Work patiently,
Think truthfully,
Believe correctly,
Behave decently,
Learn practically,
Plan orderly,
Earn honestly,
Spend intelligently,
Sacrifice regularly,
Worship compulsorily.