Why We Can’t Attach Our Feet In Salaah

…and from it is the saying of Anas, may Allaah be pleased with him, in a Sunnah from the Sunan of Salaat; and it is the spacing in the Salaat; that a Muslim stands beside his Muslim brother and attaches his feet, knees and shoulders to his brother without being excessive or negligent, as was legislated by the Messenger – salAllaahu ‘alayhi wa sallam – who said:

“You will straighten your lines or Allaah will separate between your hearts or faces.”

This is why when the hearts have become separated during this time, so did the feet. Why is it that we can’t attach our feet to each other’s feet? It is because our hearts are detached from one another, if our hearts were attached to one another, our feet would also be attached. This is why if a person who loves you and whom you love were to put his foot over yours, you would not get upset, you would not say; ‘why is he bothering me’, this is because your heart loves him. But because there is a detachment between you and him, you cannot stand that he attaches his foot to yours let alone that he puts his foot over yours.

This is why Anas, may Allaah be pleased with him, when he describes his state at the time of the Messenger of Allaah – salAllaahu ‘alayhi wa sallam – and his state after that, he says; “At the time of the Messenger – salAllaahu ‘alayhi wa sallam – we would attach our feet to our brother’s feet, and our knees to our brother’s knees, and our shoulders to our brother’s shoulders, in obedience to the Messenger’s orders – salAllahu ‘alayhi wa sallam, but if we were to do so today, he would escape like an obstinate mule.”

By Allaah I saw with my own eyes here in Madeenah, a man wanted to attach his foot to his brother’s foot, by Allaah his brother cut his Salaat, he cut his Salaat and left the whole first line and went to the second line. He left the first line to escape this Sunnah, and the cause of this is ignorance, may Allaah preserve you. This is why we must teach the people the Sunnah of the Prophet – salAllaahu ‘alayhi wa sallam.


Shaykh Muhammad ibn ‘Abdil Wahhaab Al Aqeel | Reference: Audio Tape | Source: SubulasSalaam

Six Etiqettes of Seeking a Spouse

Six etiquettes of seeking a spouse
An Islamic Perspective

It is not uncommon to see or hear about potential candidates meeting in private, brothers and sisters “scoping the territory” for a spouse that looks good at Muslim events like conferences or lectures, or starting up a flirtatious conversation with someone they are interested in. None of these things fall within the guidelines of Islam.

Below are some Islamic principles, both general and specific, to consider if you will be be meeting or seeking a potential spouse for yourself or someone else at a conference, lecture, the mosque or another event:

1. Ask yourself: Why am I getting married.

‘Because all of my friends are' is not a legitimate reason. This is a good question to ask even if you are meeting the person to make a final decision because it will be a reminder about the real purpose of marriage from an Islamic perspective.

Marriage, from an Islamic perspective, is part of faith and it is part of the Sunnah of the Prophet Muhammad (peace and blessings be upon him).

As well, “my intention should be I am looking for someone with whom I will build a family,” says Imam Muhammad of Missouri. He has conducted pre-marriage counseling in the U.S. for the last 20 years.

“Marriage is a commitment and relationship that starts in this Dunya (world) and will continue Insha Allah in Paradise together,” he adds.

2. Ask yourself: what am I looking for in a spouse.

Abu Hurairah related that the Prophet Muhammad said: “Men choose women for four reasons: for their money, for their rank, for their beauty and for their religion, but marry one who is religious and you will succeed” (Bukhari, Muslim).

This of course, applies to women as well.

However, religion it seems, is not always foremost in the minds of many people. In fact, it's probably the last factor on too many Muslims' list.

According to one of the seven volunteers who runs the Islamic Society of North America's matrimonial service, being a doctor or a lawyer is much more important to many Muslim women than piety.

And the men are not any better. Many matrimonial advertisements for instance, demonstrate a key demand for a wife who is “fair, slim and beautiful”.

“If we want to have healthy Muslim families then Deen has to be first,” says the Director of Social Services for the Arizona Muslim Family Health and Social Services.

She is one of the co-developers of the program “Marriage the Islamic way”, which teaches various aspects of marriage such as how to find a spouse, the wedding and the post-wedding marriage relationship with your spouse.

3. If you're looking for a spouse lower your gaze.

This may seem like a contradiction, but it's not. Looking for a spouse who has the right qualities and whom you are physically attracted to does not mean throwing out the obligation to lower the gaze for both sexes and leering or ogling the person.

“Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do” (Quran 24:30).

“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms...” (Quran 24:31).

“Scoping the territory”, from this perspective, would not be Islamically acceptable.

Imam Nur Abdullah notes that looking at a potential mate is recommended according to the Hadith:

Narrated Jabir ibn Abdullah: The Prophet said: “When one of you asked a woman in marriage, if he is able to look at what will induce him to marry her, he should do so. ...” (Abu Dawud).

This means the two potential spouses can look at each other but not ogle or stare.

Abdullah also notes there is no limit on the number of times the two people can look at each other.

However, both should fear Allah and remember the purpose of this is to satisfy the need for physical attraction to the person you are marrying.

He also notes it is not permissible for a man to see a potential wife without Hijab, since he is not her Mahram (a relative with whom marriage is not possible, or legally her husband). Abdullah says seeing her face and hands are enough to determine attraction.

4. Get someone to help

Marriage is not something to throw yourself into all by yourself. Getting the help of someone, especially parents, relatives, an Imam, and/or respected and trustworthy members of the Muslim community to either look for the right spouse and initiate and participate in a communication process is very important.

In fact, even some non-Muslims have come to see this as a more viable way of meeting someone instead of getting involved in the disappointing dating game or picking someone up in a nightclub or bar.

Involving others, by the way, does not mean signing over your right to say yes or no to a marriage proposal. It simply increases the likelihood of finding out important information about a prospective partner in a way that maintains rules of Islamic modesty (i.e. not meeting alone, see next point).

Getting that third party involved also helps verify if the person you are interested in is decent, honest and respectful. This person(s) often checks out references, asks about the individual's character and behavior, and looks out for your best interest in general.

This person should be a trustworthy Muslim, since you are seeking a Muslim in marriage, and would want someone familiar with the Islamic way of doing things.

For those blessed with Muslim parents, remember that they are probably your best allies and helpers in seeking the right husband or wife. They have known you all of your life, and have your best interest at heart.

However, parents must be open and attentive to what their children are looking for, and never forget the element of choice. Ultimately, it is their son or daughter who is going to make the final decision. They must never become too pushy or aggressive, whether this pressure is being applied on their own son or daughter, or on the person s/he is interested in.

If parents, other family members, an Imam or members of the community are not available, you can also try seeking a husband or wife through the matrimonial services offered by a number of different Muslim organizations.

Always ask for references

This is also where your “third party” comes in handy. Not only will they be able to be your reference. They can also check out a prospective mate's references.

A reference can include an Imam who knows the brother who proposed to you, a sister who knows the woman you may want to marry well, a family friend, a boss, a co-worker, and/or business partner.

A note about honesty and references: the people you ask may know something not very nice about your prospective spouse. Remind them that if they reveal this information, they would not be backbiting from the Islamic perspective. In fact, in the case of seeking marriage, complete information should be given about an individual, both good and bad.

The advice of one of the companions of the Prophet, Umar Ibn al-Khattab can help in this regard:

A man came to Umar ibn al-Khattab and spoke in praise of another. Umar asked him: “Are you his nearest neighbor such that you know his goings and his comings?”
“No.”
“Have you been his companion on a journey so that you could see evidence of his good character?”
“No.”
“Have you had dealings with him involving dinars and dirhams [money] which would indicate the piety of the man?”
“No.”
“I think you saw him standing in the mosque muttering the Quran and moving his head up and down?”
“Yes.”
“Go, for you do not know him...”
And to the man in question, Umar said, “Go and bring me someone who knows you.”
(quoted from Islam The Natural Way by Abdul Wahid Hamid, p. 66)

This gives you three types of people you can ask about a prospective mate's character: a neighbor, business colleague or someone who has traveled with them.

5. When you meet, don't be alone

Umar related that Rasulullah said: “Whenever a man is alone with a woman the Shaytan makes a third” (Tirmidhi).

Also, Ibn Abbas related that Rasulullah said: “Not one of you should meet a woman alone unless she is accompanied by a relative within the prohibited degrees” (Bukhari, Muslim).

Meeting alone, in the hotel room of one or the other potential spouse for example, is forbidden.

The two cannot be in a situation where no one else can see or hear them.

Instead, a discreet, chaperoned meeting should be set up. The chaperone, while allowing the two to talk, is in the same room, for example.

As well, parents or guardians should set a time limit, recommends an American social worker. A whole day, for example, is too long for this kind of a meeting.

6. When you speak, be businesslike and to the point.

The purpose of meeting and talking to each other must also remain within Islamic guidelines. That means no flirtatious speech of a sexual nature on either side.

A contemporary Imam suggested that some of the topics discussed can include each other's interests, financial situation of the man, who is Islamically responsible for providing for his wife and children, and the two potential spouses' relationship with their parents.

He notes that conversations between potential mates cannot be talking just for the sake of talking. There should be a firm and clear intention of either pursuing engagement and marriage, or, if one of the two or both the man and woman feel they are not compatible, a quick end to the relationship.

This ensures both sides are safe from getting hurt more than they could in this kind of a situation and remain within the bounds of Islam, Insha Allah.

Other topics that should also be discussed at the early stages include level of Islamic knowledge and practice, future career and education plans, home making skills and where the couple will live right after marriage and in the future (state and/or country).

Seeking marriage is something highly recommended in Islam. While looking for a potential mate should be something Muslims help each other with, this cannot be done at the expense of Islamic rules pertaining to modesty and respect between the sexes.

Blessings In The Grave

It has been related from those who used to dig graves that once a grave was dug in some city. In this particular grave a man appeared, sitting on a throne. On seeing this, the grave digger ran and fell unconscious. His companions, not knowing what had happened carried him away.

When night fell, he came round and related the whole incident. Obviously intrigued with what they had heard, the companions requested the man to point out the grave in order that they may experience themselves this unusual phenomena for themselves. He agreed to show them at first light, so his companions lay in wait for daybreak.

That night he saw the same man from the grave in a dream warning him, “I swear by Allah if you show anybody my grave you will receive great punishment” The man awoke sweating and breathless. He realised the location of the grave should not be disclosed.

He repented and refused to show anyone. This angered the people but despite their anger the grave digger would not disclose the site of the grave. They were never to know were the grave was.

Corrupters Of The Heart

Sheikh Abu Adnan is currently the Amir of the Global Islamic Youth Centre in Sydney, Australia. He is heavily involved in presenting informative lectures on a regular basis to a variety of audiences, delivering Juma’ah Khutbah, assisting and training potential Islamic speakers as well as playing a lead role within the Sydney Muslim community. Sheikh Abu Adnan also helped set up the Islamic College of Australia and currently holds the position of Deputy Principal at the college. He teaches many authentic Islamic courses concerning Fiqh, Tafseer, Seerah, Aqeedah, Hadeeth and Quranic Sciences, all of which require students to graduate with certified documentation.

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O Sustainer, O Sustainer, Help us help muslim ummah
ummah of our beloved Muhammad SWAS..

Allahumma aslih Ummata Muhammad
Allahumma farrij `an Ummati Muhammad
Allahumma Rham Ummata Muhammad
salla Allahu `alayhi wa sallam

O Allah, improve the state of the Ummah of Muhammad
O Allah, grant ease to the Ummah of Muhammad
O Allah, have mercy on the Ummah of Muhammad

Dirhams From Sky

Abdul Wahid Bin Zaid relates, I purchased a slave on the condition that he serves me. Once, when it became dark I looked for him in the house, but could not find him.

Early in the morning he came and presented me with a dirham. I asked, “Where did you get it from?” He replied, “I receive a dirham daily and will only give it to you on the condition that you do not ask for me at night.” He would disappear every night and return in the morning with a dirham.

One day my neighbours approached me and shrieked, “O Abdul Wahid sell your slave. He is a grave digger!” This news depressed me. After this I decided to keep a vigilant eye on him. That night after Isha Salah, the slave stood up to leave, he pointed to the door and it opened. He made his way to the second door and did the same and then the same again to the door from which I was watching him. He left the house so I followed him till he reached a stretch of barren land.

He took off his clothes and put on a cloth sack and prayed till Fajr. He then lifted his hand towards the heaven and said, “Oh my Master, give me my small masters pay”. A dirham then fell from the sky. I was mystified and amazed at this. I stood up and performed two rakats and sought forgiveness from Allah, from the evil thought that had crossed my mind. I promised myself that on returning, I would free him.

As I made by way back I looked for him but could not find him. He was no where to be seen. All of a sudden a knight on an armoured horse appeared. He asked, “Oh Abdul Wahid what are you doing here?” I related the incident to him. He then inquired, “Do you know the distance from here to your city?” Oblivious to where I was, I replied in the negative. He informed me that I was approximately two years travelling distance from home. He then said, “Do not move from here till your slave returns tonight”.

When it became dark my slave came. He came with a tray full of food and greeted me with joy and said, “Eat my master, you should not have followed me here”. I ate while he prayed till Fajr. Once he had finished he held my hand and walked a few steps. Instantly we were back to my house. He said, “Oh master now that we are back, did you not make the intention to free me?” I replied affirmatively. He added, ”Free me and take the money you paid for me and you will be rewarded”. He then picked up a stone and gave it to me. I looked at it. Astonishingly it had turned into gold.

The slave soon left. His departure saddened me. Later I met my neighbours and they asked, ”What did you do with the grave digger?” I replied angrily, He is a ‘Noor’ digger and not a grave digger.’

The End Cry Of The Righteous

Allah Subhanuhu wa-T'ala says in the Holy Quran:

إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ

Surely those who believe (in the truths revealed in the Book) and do righteous deeds their Lord will guide them aright because of their faith. Rivers shall flow beneath them in the Gardens of Bliss. Their cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!'; and their cry will always end with: 'All praise be to Allah, the Lord of the universe. (10:9-10)

The sequence of ideas presented here is quite significant because answers have been systematically provided to a number of highly relevant basic questions. Let us look at these answers in their sequence. Why will the righteous enter Paradise? The answer is: because they have followed the straight way in their worldly life. That is, in all matters and in every walk of life, in all affairs relating to the personal or collective life they have been righteous and have abstained from false ways.
This gives rise to another question: how were the righteous able to obtain a criterion that would enable them to distinguish, at every turn and crossroad of life, between right and wrong, between good and evil, between fair and unfair? And how did they come to have the strength to adhere to what is right and avoid what is wrong? All this, of course, came from their Lord Who bestowed upon them both the guidance which they needed to know the right way and the succour required to follow it. In answer to why their Lord bestowed upon them this guidance and succour, we are reminded that all this was in consideration for their faith.
It is also made clear that this reward is not in lieu of merely a verbal profession to faith, a profession that is no more than a formal acceptance of certain propositions. Rather, the reward is in consideration for a faith that became the moving spirit of a believer's character and personality, the force that led him lo righteous deeds and conduct. We can observe in our own physical lives that a person's survival, state of health, level of energy, and joy of living all depend upon sustenance from the right kind of food. This food, once digested, provides blood to the veins and arteries, provides energy to the whole body and enables the different limbs to function properly.
The same holds true of man's success in the moral domain. It is sound beliefs which ensure that he will have the correct outlook, sound orientation and right behaviour that will ultimately lead to his success. Such results, however, do not ensue from that kind of believing which either consists of a mere profession to faith, or is confined to some obscure corner of man's head or heart. The wholesome results mentioned above can only be produced by a faith which deeply permeates man's entire being, shaping his mental outlook, even becoming his instinct; a faith which is fully reflected in his character, conduct and outlook on life. We have just noted the importance of food. We know that the person who, in spite of eating remains like one who has not partaken of any food, would not be able to enjoy the healthy results that are the lot of the person who has fully assimilated what he ate. How can it be conceived that it would be different in the moral domain of human life? How can it be that he who remains, even after believing, like the one who does not believe, will derive the benefit and receive the reward meant for those whose believing leads to righteous living?

"...their cry will always end with: 'All praise be to Allah, the Lord of the universe."

This should remove any misconceptions about Paradise which seem to have been formed by some people of frail understanding. Subtly, the verse suggests that when people are admitted to Paradise, they will not instantly pounce upon the objects of their desire as the starved and hungry are wont to do when they observe food. Nor will they frantically go about giving vent to their lusts, impatiently demanding their cherished objects of enjoyment - beautiful women, wine, dissolute singing and music.
The fact is that the men of faith and righteousness who are admitted to Paradise will be those who, during their life in the world, have embellished their lives with sublime ideas and noble deeds, who have refined their emotions, who have oriented their desires in the right direction, and who have purified their conduct and character. Thus, the nobility which they have developed in their personalities will shine in even greater splendour when they set their feet in the pure and clean environment of Paradise. Those same traits which characterized their behaviour in the world will appear with even greater lustre.
The favourite occupation of such people in Paradise will be the same as during their life on the earth - to celebrate the praise of God. Likewise, their relationships in Paradise will be imbued with feelings of mutual harmony and concern for each other's well-being as had been the case in this world.
(Tafheemul Quran)

Those Who Desire Paradise

Paradise is a beautiful place where Muslims will enter on the Day of Judgement by the will of Allah. However in order to take a seat in Paradise, we must strive very hard in this life. In this lecture, Bilal Assad narrates inspiring stories, which shakes the heart and causes the eyes to shed tears, of men and women who truly deserved Paradise by remaining firm on their religion despite all the merciless persecution and hardship. These inspirational stories are from before, after and during the time of the Prophet Muhammad (PBUH)

Part 1 | Part 2 | Part 3 | Part 4 |

The Etiquette and Rules of the Masjid

Islam made the Masjid the heartbeat of the Muslim society. It is the hangout of Muslims where they meet one another daily not to perform the prayers only but also for other acts of worship and activities that are beneficial for the Muslim community.

The prophet (S.A.W.) taught us that the Masajid are Allah's houses and that they have etiquette and rules that should be learned and upheld by every Muslim. We should teach our families and children these rules and remind other Muslims to uphold these rules. This guarantees the Masajid play their roles properly and effectively that they were designed for.

The etiquette and rules include:

1-The Muslim should avoid every thing that has an offensive smell like garlic, onion, or smoking. And the Muslim should wear clean clothes and socks when he comes to the Masjid so that he does not offend any of the angels or Muslims around him with an offensive smell. Imams Bukhari and Muslim reported that the prophet (S.A.W.) said: "Who ever eats garlic, onion, then keeps away from our Masjid because the angels get offended from what offends the children of Adam." Imam Muslim reported that Omar (R.A.) used to say while he on the Minbar: "I saw the prophet (S.A.W.) when he found their smell (garlic, onion) from a man in the Masjid, he ordered him to be taken out." then Omar said: "If you must eat them, then cook them well."

2- The Muslim should say a supplication, which the prophet used to say while on his way to the Masjid. Imams Bukhari and Muslim reported that the prophet (S.A.W.) used to say: "O Allah, make in my heart light, in my vision light, on my right light, behind me light, in my nerves light, in my flesh light, in my blood light, in my hair light, and in my skin light."

3- The Muslim should enter the Masjid with his right foot first, and then say what was reported by Imam Muslim, the prophet (S.A.W.) used to say: "Besmellah. In the name of Allah, O Allah, open for me the gates of your mercy." The prophet (S.A.W.) used to like to start with his right in every thing. Imam Bukhari reported that "Ibn Omar (R.A.) used to step with his right foot first when he entered the Masjid, and step out with his left foot first when he walked out of the Masjid." If there is a group of people who want to enter the Masjid at the same time, then the one on the right should go in first to uphold the Sunnah of the prophet (S.A.W.).

4- The Muslim should give Salam to the people as he enters the Masjid, even if the people are praying, because the companions used to give Salam to the prophet (S.A.W.) while he is in his prayer, and he used to reply with a hand gesture. There are many Ahadith about that, among which reported by Imams Bukhari and Muslim that Souhaib (R.A.) said: "I passed by the prophet (S.A.W.) while he was praying and gave Salam to him, he replied to me with a gesture." And Ibn Omar (R.A.) asked Bilal (R.A.): How did you see the prophet (S.A.W.) reply to them (his companions) when they gave Salam to him while he was engaged in prayer?" Bilal said: "By spreading his palm."

5- The one who inters the Masjid should not run to catch up with a Rak'ah, rather he should remain quiet because the prophet (S.A.W.) forbade running in such a situation. Imams Bukhari and Muslim reported that the prophet (S.A.W.) said: "If the prayer started, then do not join it running, and join it walking and quiet, and pray whatever you caught up with, and make up for what you missed."

6- The Muslim should not distract other praying Muslims in the Masjid, because the praying Muslim is in contact with Allah (S.W.T.) so he should not be distracted not even with reciting Qur'an, supplication, or remembrance of Allah. Imam Ahmad reported Abdullah bin Omar (R.A.) narrated that the prophet (S.A.W.) saw some people praying, and they became loud in their prayer. He said: "The praying parson is in contact with his Lord, so let him concentrate on whom he is in contact with, and do not raise your voices over one another with Qur’an."

Raising voices while talking is not allowed while Muslims are praying. Imam Bukhari reported that Assa'eb (R.A.) said: "I was in the Masjid, and a man called me, I turned to him and there was Omar (R.A.). And he said: "Bring me these two men", then I brought them to him. Omar asked: "Where are you from? They replied from the people of At-Ta'ef. He said: "If you were from the people of Al-Madinah, I would have hurt you because you raised your voices in the Masjid of the messenger of Allah (S.A.W.)."

7- The one who inters the Masjid should not sit until he prays two Rak'ahs. Imams Bukhari and Muslim reported that the prophet (S.A.W.) said: "When one of you enters the Masjid, he should pray two Rak'ah before sitting down." There are other Ahadith with the same meaning.

8- The Muslim should place something in front of him during prayer as a barrier between him and the passersby in front of him, and that he gets closer to it as the prophet used to do. Imam Bayhaqi reported that the prophet (S.A.W.) said: "If you pray, then pray toward sutrah (some barrier) and get closer to it." So if you enter the Masjid and want to pray, then get closer to the wall of Qiblah so much that there is just enough room between you and the wall to pray. If you prostrate, there should be no room between your prostration spot and the wall more than a sheep pass. Imams Bukhari and Muslim reported that: "Between the place of his prostration (S.A.W.) and the wall there was no room more than sheep pass." In another Hadith reported by Imam Bukhari when the prophet (S.A.W.) used to pray, he leave between him and the wall three arm lengths." If you find people already at the wall of the Qiblah, then pray behind one of them because he will be as a sutrah for you like the companions used to do.

9- The Muslim should not pass in front of the praying Muslim. Imams Bukhari, Muslim and others reported that the prophet (S.A.W.) said: "If the passer in front of the praying person knew how much sin he committed, it would have been better for him to wait for forty than to pass in front of him."

10- The Muslim should sit where he finds a place in the Masjid. The Muslim should not skip people or squeeze himself between two people who are already sitting. Many Ahadith conveyed this meaning.

11- The Muslim should keep himself busy supplicating and remembering Allah (S.W.T.) while he is sitting in the Masjid, because he is in the prayer as long as he is waiting for the prayer.

12- The Muslim should keep the Masjid clean and in good shape and smell because it is the house of Allah (S.W.T.). The prophet (S.A.W.) considered spitting in the Masjid to be a sin that could be forgiven only if the Muslim cleans the area. Imams Bukhari and Muslim reported that the prophet (S.A.W.) said: "Spitting in the Masjid is a sin and its expiation is clean it." When the prophet (S.A.W.) saw a spit in the Masjid, he used to remove it with a stone. The companions of the prophet (S.A.W.) used keep the Masjid clean. Imam Abu Dawod reported that Abdullah bin Omar (R.A.) used to put perfume inside the Masjid when Omar (R.A.) sat on the Minbar to deliver Friday speech.

13- The Muslims should keep away from the Masjid all selling and buying transactions and crying out about something lost. Imams At-Tirmthi and An-Nisa'i reported that the prophet (S.A.W.) said: "If you see some one selling or buying inside the Masjid, say to him: May Allah not make your trading profitable. And if you see someone crying out inside the Masjid something he has lost, say to him: May Allah not restore it to you, for the Masajid were not built for this."

14- The Muslim should not walk out of the Masjid after the Athan before he prays with the Muslims. This is even if he already prayed that obligatory prayer (which will be considered a Nafelah (extra) when he prays with the other Muslims). Imam Ahmad reported that Abu Hurairah (R.A.) said: the prophet (S.A.W.) ordered us, when we are in the Masjid and the Salah is called for, not to leave the Masjid until we pray."

15- The Muslim should say Salam to the people before he leaves the Masjid. Imams Abu-Dawoud, and At-Tirmith reported in a good hadith that the prophet Muhammad (S.A.W.) said, "When one of you joins a gathering he should greet those present; and when he leave them he should greet them because the first salutation is not better than the last one."

16- The Muslim should leave the Masjid start with his left foot first and say what the prophet (S.A.W.) use to say: "Bismillah, In the name of Allah, O Allah open for me the gates of your blessings, o Allah protect me from Satan."

Diseases of the Hearts & Their Cures

By Shaykhul-Islaam Ibn Taymiyyah. Actions are distinguished, one from the other, with respect to their excellence in the Sight of Allaah in accordance with the condition of the heart, not by their number or form, but rather due to the strength of the caller, his truthfulness, his sincerity and the extent to which he prefer Allaah over himself… Al-Haafidh ibn Hajr al-Asqalaanee, may Allaah have mercy upon him and provide us with his knowledge, said: “The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, Observant of Allaah, wish to cure your hear then it is upon you to be truthful with regards to seeking refuge with Allaah and putting your trust in Him, to pray a great deal of supererogatory prayers, to perform the actions of obedience to Allaah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous… and to frequently recite the Qur’aan. And Allaah will indeed allow all of this to be preserved by him.” Taken from the Compiler’s Foreword

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