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Things have Changed
Umm Al-Dardâ` [the Younger] – Allâh be pleased with her – reports:
One day, Abû Al-Dardâ` came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad except that they pray (salâh) in congregation.”
Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.
We learn from this narration:
· Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger – Allâh’s peace and blessings be upon him.
· The noble Companion Abû Al-Dardâ` was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”
· This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.
Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.
What to intend in Prayer
‘Abdullâh b. Mubârak said:
I asked Sufyân Al-Thawrî, “When a man stands to pray, what should he intend by his recitation and prayer?” He replied, “He should intend that he is personally entreating his Lord.”
Muhammad b. Nasr Al-Marwazî, Ta’dhîm Qadr Al-Salâh Vol. 1 p199.
From the Benefits of Winter
It is reported from Abû Hurayrah – Allâh be pleased with him – that he said:
Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.”
The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence.
It is reported from ‘Umar – Allâh be pleased with him – that he said:
Winter is booty for the devout worshippers.
This is further explained in the following narration:
It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said:
It used to be said when winter came: O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast.
Abû Nu’aym, Hilyah Al-Awliyâ`.
As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather:
It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said:
I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day.
Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.
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You haven’t prayed for 40 years!
Zayd b. Wahb reports:
We were once sitting in the masjid with Hudhayfah (ibn Al-Yamân) – Allah be pleased with him, when a man entered from the gates of Kindah and stood to pray; but he did not complete the bowing or prostration postures. When he had finished praying, Hudhayfah asked him, “How long have you been praying in this manner?” The man replied, “For forty years.” Hudhayfah said, “You have not prayed for forty years! And if you were to die praying in this manner you would die upon a way (fitrah) other than the way of Muhammad – Allah’s peace and blessings be upon him.”
Al-Bukhârî, Al-Sahîh, The Book of Adhân, without the mention of 40 years. A version in Al-Nasâ`î, Chapter on the Deficient Prayer, mentions the question and reply about 40 years. Shaykh Al-Albânî graded its chain of transmission sahîh in Sahîh Sunan Al-Nasâ`î no. 1311.
The other Fire
A fire once broke out in a house where ‘Alî b. Husayn – Allah have mercy on him – was prostrate in prayer. He didn’t raise his head until the fire went out. When asked about this he said:
The other Fire kept my mind busy.
Al-Dhahabî in Siyar A’lâm Al-Nubalâ’ under the biography of ‘Alî b. Husayn Zayn Al-‘Âbidîn.
‘Alî b. Husayn, known as Zayn Al-‘Âbidîn for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of Husayn, son of ‘Ali b. Abî Tâlib – Allah be please with them.
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