PARADISE AND ITS DELIGHT BY IBN QAYIM

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:

“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty,then they are like the image of the Moon.And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and men.

May Allah grant me and you paradise.

GREAT TIPS FOR RESOLVING DISAGREEMENTS BETWEEN SPOUSES

Quick Tips for Discussions and Disagreements:

- Begin with the intention to resolve the issue. If both spouses have this intention and plan to consult together, it is more likely that there will be a successful resolution.

- Remember that it takes two to quarrel. If only one person chooses not to argue, there will be no argument. Generally, the one who is wrong does most of the talking.

- Both spouses should not be angry at the same time. If one of the spouses becomes upset, it is best if the other tries to remain calm and collected.

- Never yell at each other unless the house is on fire. Of course, house fires do not occur very frequently; yelling should occur at about the same rate.

- Never go to sleep with an argument unsettled. This is one of the worst things that can happen in a marriage and should be avoided as much as possible. This allows hurt feelings and thoughts to linger and generally exacerbates the problem.

- If one spouse needs to win, let it be your mate. Do not focus on winning yourself; this is the main reason that discussions tend to become heated

May Allah bless the writer.

GREAT TIPS FOR A HAPPY MARRIAGE

Enter the Marriage with the Right Intention and Renew this Often

Both spouses should enter the marriage with the pure intention of pleasing Allah, subhanahu wa ta'ala, in order to receive His grace and blessings. The marriage itself then becomes an act of worship and one for which both spouses will be rewarded. Allah will be pleased with them and this will be the most critical element in ensuring peace, stability and happiness throughout the marital life. It is also important to realize that when an act of worship is continued over a long period of time, it becomes necessary to renew one's intention often to remain on the correct path and to obtain the most benefit.

Remember that Your Spouse is also Your Brother or Sister in Islam

Too often Muslims treat other people outside the home with kindness and sincerity, but then behave in a very different manner when it comes to their own spouses. Muslims should always remember that one's spouse is also another brother or sister in Islam and that the rights and duties that apply to the general brotherhood (sisterhood) of Islam, should also form the basis of the marital relationship. Obviously, a spouse has rights beyond these, but there should be a clear understanding of the rights of brotherhood (sisterhood) and adherence to these principles.

Do Not Hold Unrealistic Expectations

Before marriage, people often have unrealistic ideas about their spouse-to-be, expecting perfection in all aspects. This rarely, if ever, plays out in reality and can lead to unnecessary problems and concerns. We should recall that Allah, subhanahu wa ta'ala, created humans as imperfect beings, which means that many mistakes will be made throughout a lifetime. By turning the table and expecting imperfection, we will be pleasantly surprised and pleased when our spouse is much more than we ever hoped for. This, in turn, will lead to contentment within the marriage.

Emphasize the Best in Your Spouse

Since no one is endowed with all of the best qualities, emphasis should be placed on the positive qualities that a spouse possesses. Encouragement, praise, and gratitude should be expressed on a regular basis, which will strengthen these qualities and be beneficial in developing others. An attempt should be made to overlook or ignore negative characteristics, as the Prophet, sallallahu alayhe wa sallam, said, "A believing man should not have any malice against a believing woman. He may dislike one characteristic in her, but may find another in her which is pleasing." (Muslim)

Be Your Mate's Best Friend

Try to think of what a best friend means and be one to your spouse. This may mean sharing interests, experiences, dreams, failures and upsets. It may involve understanding a spouse's likes and dislikes and attempting to please him or her in any way possible. A best friend is also usually someone that can be confided to trusted, and relied upon. A spouse should be the kind of friend that one would want to keep throughout life.

Spend Quality Time Together

It is not enough to share meals, chores and small talk together. Spouses should also find time to focus on strengthening the relationship. Often couples get busy with their own separate tasks and forget about working on one of the most important elements in life. Quality time may be anything from having a quiet, profound conversation to going for a nice long nature walk, to sharing a special hobby or project. Both spouses should enjoy the particular option chosen and distractions should be kept to a minimum.

Express Feelings Often

This is probably a very "Western" concept and one that some people may have difficulty fulfilling, but it is important to be open and honest about one's feelings, both positive and negative. The lines of communication should always be open and any concerns should be brought to the attention of the other spouse as soon as they arise. The rationale of this is that what begins as a simple concern may grow into a major problem if it is not addressed quickly and properly. The "silent treatment" has never been the remedy for anything.

Admit to Mistakes and ask for Forgiveness

Just as we ask Allah to forgive us when we make mistakes, we should also do the same with our spouses. The stronger person is the one who can admit when he or she is wrong, request pardon from the other, and work hard to improve his/her aspects that are in need of change. When a person is unwilling to do this, there will be little growth and development in the marriage.

Never Bring up Mistakes of the Past

It can be very hurting for another person to be reminded of past mistakes. In Islam, it is generally not recommended to dwell on the past. One may remember errors that were made so that they are not repeated, but this should not be done excessively. Certainly, as humans, we are not in the position to judge another person. Advice may be given, but not in a harmful manner.

Surprise Each Other at Times

This may entail bringing home a small gift or flowers, preparing a special meal, dressing up and beautifying oneself (this is not only for women), or sending a secret note in a lunchbox. A little imagination will go a long way here. The idea is to spice up the marriage and avoid getting into a dull routine that may negatively affect the marriage.

Have a Sense of Humour

This particular aspect can go a long way in preventing arguments and brightening the atmosphere of the home. Life is a constant stream of challenges and tests, and to approach it in a light-hearted manner will help to make the journey smoother and more enjoyable. You may also find that your spouse enjoys this characteristic and looks forward to spending time with you because of it.

May Allah reward the writer.

9 THINGS YOU MIGHT NOT KNOW ABOUT THE PROPHET'S MOSQUE

9 Things You Didn’t Know About The Prophet’s Mosque

Seeing a scene of impeccable beauty, we often hear the term “Heaven on Earth!” But there is only one place that literally has the right to proclaim itself as such. There, deep in the mosque of the Prophet [saw] (Masjid Nabawi), covered by green carpets and the tears of millions, lies a “garden from the gardens of paradise.” [1] It is a place known to every Muslim who has ever lived, yet there’s still much we don’t know about it. Here are just some of the interesting facts and mysteries of the Prophet’s [saw] Mosque:

9. The first place in the Arabian Peninsula to have electricity

When the Ottomans introduced electricity to the Arabian Peninsula, the first place to be lit up was the mosque of the Prophet [saw]. [2] By some accounts, it would be a few more years before the Sultan himself had full electricity in his own palace in Istanbul. [3]

8. The current mosque is larger than the old city

The current mosque is more than 100 times the size of the original building. [4] [5] This means that the current mosque covers almost the entire area of the old city itself. [6] [7] This is evident from the fact that whereas Jannat Al-Baqi cemetery was on the outskirts of the city during the time of the Prophet [saw], [8] it now borders the precincts of the current mosque grounds.

7. There’s an empty grave in the Prophet’s [saw] room.

It has long been the stuff of legend that there is an “empty grave” next to where the Prophet [saw], Abu Bakr [ranhu] and Umar [ranhu] are buried. [9] [10] [11] This was confirmed, however, when the individuals who went in to change the coverings in the hujrah* in the 1970s noted the presence of an empty space. [12] Whether or not it is meant for Isa [alayhis] when he returns is a matter of debate. [13]

*Note from author: What is meant by “hujrah” in this case is not the actual burial chamber / original room of Aisha (Ra.) This is enclosed in a pentagonal structure with no doors or windows and has not been visible for centuries. The area meant is the entire grilled area encompassing the chamber and area of other rooms.

6. It was destroyed by fire

The majority of the old mosque, including the original mimbar of the Prophet [saw], was destroyed in a fire that swept through the mosque centuries after the Prophet [saw] died. The fire was so extensive that the roof and even some of the walls of the room of the Prophet [saw] collapsed, revealing his resting place for the first time in 600 years. [14]

5. There was no dome before, now there are two!

For more than 650 years after the Prophet [saw] passed away, there was no dome over his [saw] grave. [15] The first one was built in 1279 by a Mamluk sultan and was made of wood. [16] The green dome that we see today is actually the outer dome over the room of the Prophet [saw]. There is an inner dome that is much smaller and has the name of the Prophet [saw], Abu Bakr [ranhu] and Umar [ranhu] inscribed on the inside. [17]

4. The dome used to be purple!

Yup – purple. It turns out that the dome has been through various colors and renovations before it reached its current form and colour about 150 years ago. [18]  At one point it used to be white and for the longest period it was a purple-blue colour that the Arabs of Hijaz were particularly fond of. [19] [20]

3. It has 3 mihrabs

Most mosques only have one mihrab, but the Prophet’s [saw] mosque has three. The current mihrab is the one used nowadays for the imam to lead prayers. The next mihrab is set back and is called the Suleymaniye or Ahnaf mihrab. [21] It was made on the orders of the Sultan Suleyman the magnificent for the Hanafi Imam to lead prayers whilst the Maliki Imam lead prayers from the Prophetic mihrab. The Prophetic mihrab completely covers the area that the Prophet [saw] used to lead prayers from except where he placed his feet. [22]

2. What lies in the room of Fatima [ranha]?

Items belonging to the Prophet [saw] were housed in his room or the room of Fatima [ranha] which was incorporated into his room after a major expansion. [23] When Medina was under siege during World War I, the Ottoman commander had many priceless artifacts evacuated to Istanbul, hidden in the clothes of women and children. [24] [25] They can now be seen in the Topkapi Palace. However, intriguingly, some items still remain but are undocumented. [26]

1. It is FULL of secret signs

Yes, the mosque of the Prophet [saw] is covered with so many subtle signs and secrets that it makes the DaVinci Code look like a cheap puzzle for pre-schoolers. Each pillar, each dome, each window carries a story and indicates the location of events that carry historical and spiritual significance. The people who constructed the Prophet’s Mosque realized that it would be impossible to put up signs everywhere as it would distract from the main purpose of prayers. Therefore, they came up with an ingenious way of indicating a location of importance through minor changes in the design of surrounding objects. What are the secrets? Well, that is a story for another day inshaAllah.

The mosque of the Prophet [saw] was never just a mosque. It was the center of the first Islamic community and nation. It was the scene of our greatest triumphs and tragedies. It was a community center, homeless refuge, university and mosque all rolled into one.

Like the Muslim community, it has grown over the years and become more modern with each passing generation. But despite the exponential growth and changes from the simple Hijazi date palm trunk interior to the marble and gold clad structure we have today – the inner core remains the same. Perhaps there’s a lesson in there for us all.

References

1. Sahih Bukhari – Book 30, Hadith 112
2. The holy cities, the pilgrimage and the world of Islam. Sultan Ghalib Al Quaiti, Page 439
3. http://www.kultur.gov.tr/EN,32815/dolmabahce-palace.html
4. History of Al Madinah Al Munawarah. Safiur Rahman Mubarakpuri. Pg 68
5. http://www.arabnews.com/prophet%E2%80%99s-mosque-accommodate-two-million-worshippers-after-expansion
6.http://www.islamiclandmarks.com/saudi/madinah/masjid_e_nabwi/the_city_of_madinah.html
7. The Prophet Muhammad (SAW) and the urbanization of Madinah. Assoc Prof Dr Spahic Omer. Research paper. Pages 89-90
8. Sabiq Al-Sayyid. Fiqh al Sunnah (Kitab Al-‘Ibadat) volume 2. Page 148.
9. Sahih Bukhari. Chapter 23, Hadith 474
10. http://islamqa.info/en/34464
11. Sultan Ghalib Al Quaiti, Op Cit. Page 144
12. http://www.alarabiya.net/articles/2006/03/30/22439.html
13. http://ahmadjibril.com/articles/Isa.html
14. Sultan Ghalib Al Quaiti, Op Cit. Pages 124-125
15. Ibid Pages 125-127
16. Wafa Al-Wafa, Al Samhudi Pages 608-609
17. Ibid Pages 633 – 636
18. Fusul Min Tarikh Al-Madinah Al Munawarrah. Ali Hafiz. Pg 127
19. Diaries of Rifat Pasha, Vol 1, Page 464- 465
20. Sultan Ghalib Al Quaiti, Op Cit. Page 148
21. Ibid Page 144
22. Ibid Page 146
23. Ibid Page 125
24. Ibid Page 497
25. The Sacred Trusts: Topkapi Palace Museum. Hilmi Aydin
26. http://www.alarabiya.net/articles/2006/03/30/22439.html

May Allah reward the author.

TYPES OF SHOWING OFF IN WORSHIP

If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

"O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people."
Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Dr. Saleh As-Saleh

FOUR POISONS OF THE HEART

In the Name of Allah, the Most Merciful, the Most Beneficent

You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah, and so its sickness festers and increases. Ibn al-Mubarak said:

I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.

Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.

By the four poisons we mean unnecessary talking, unrestrained glances, too much food, and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart's well-being.

Unnecessary Talking

It is reported in al-Musnad, on the authority of Anas, that the Prophet, sallallahu 'alayhi wa sallam, said, "The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right." [Da'if hadith, Al-Mundhari, 3/234; and al-Iraqi in al-Ihya, 8/1539] This shows that the Prophet, sallallahu 'alayhi wa sallam, has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.

At-Tirmidhi relates in a hadith on the authority of Ibn 'Umar, "Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart." [Da'if hadith, at-Tirmidhi, Kitab az-Zuhud, 7/92, gharib; no one else has transmitted it other than Ibrahim ibn Abdullah ibn Hatib, whom adh-Dhahabi mentions, 1/43, stating that this is one of the gharib hadith attributed to him]

Umar ibn al-Khattab, may Allah be pleased with him, said, "A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner." [Da'if hadith, Ibn Hibban and al-Bayhaqi, and al-Iraqi in his edition of al-Ihya, 8/1541]

In a hadith related on the authority of Mu'adh, the Prophet, sallallahu 'alayhi wa sallam, said, "Shall I not tell you how to control all that?" I said, "Yes do, O Messenger of Allah." So he held his tongue between his fingers, and then he said, "Restrain this." I said, "Oh Prophet of Allah, are we accountable for what we say?" He, sallallahu 'alayhi wa sallam, said, "May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said 'on their noses') into the Fire?" [Sahih hadith, at-Tirmidhi, al-Hakim, adh-Dhahabi]

What is meant here by 'the harvest of the tongues' is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.

A hadith related by Abu Hurayrah says, "What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts." [Sahih hadith, at-Tirmidhi and Ahmad; also al-Hakim and adh-Dhahabi]

Abu Hurayrah also related that the Messenger of Allah, sallallahu 'alayhi wa sallam, said, "The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west." [Al-Bukhari in Kitab ar-Riqaq, and Muslim in Kitab az-Zuhud]

The same hadith was transmitted by at-Tirmidhi with slight variations, "The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns." [At-Tirmdihi, Kitab az-Zuhud; he said the hadith is hasan gharib]

Uqba ibn Amir said, "O Messenger of Allah, what is our best way of surviving?" He, may Allah bless him and grant him peace, replied, "Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions." [At-Tirmdihi in Kitab az-Zuhud with a slightly different wording; he said the hadith is hasan. This wording is reported by Abu Na'im in al-Hilya]

It has been related on the authority of Sahl ibn Sa'd that the Prophet, sallallahu 'alayhi wa sallam, said, "Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden." [Al-Bukhari, Kitab ar-Riqaq, 11/308 and Kitab al-Hudud, 12/113]

It has also been related by Abu Hurayrah, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said, "Let whoever believes in Allah and the Last Day either speak good or remain silent." [Al-Bukhari, Kitab ar-Riqaq, 11/308; Muslim, Kitab al-Iman, 2/18. The complete hadith is, "Let whoever believes in Allah and the Last Day either speak good or remain silent; and let whoever believes in Allah and the Last Day be generous to his neighbours; and let whoever believes in Allah and the Last Day be generous to his guest."]

Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.

The Prophet, sallallaahu 'alayhi wa sallam, said, "Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He." This was reported by at-Tirmidhi and Ibn Ma'jah on the authority of Umm Habiba, may Allah be pleased with her. [The hadith is hasan and is reported by at-Tirmdhi in Kitab az-Zuhud and by Ibn Majah in Kitab al-Fitan. At-Tirmidhi classifies it as hasan gharib. We have no report of it other than from Muhammad ibn Yazid ibn Khanis]

Umar ibn al-Khattab visited Abu Bakr, may Allah be pleased with them, and found him pulling his tongue with his fingers. Umar said, "Stop! may Allah forgive you!" Abu Bakr replied, "This tongue has brought me to dangerous places." [Hasan according to Abu Ya'la, Bayhaqi and as-Suyuti. Musnad, 1/201; as-Sa'ati]

Abdullah ibn Mas'ud said, "By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue." He also used to say, "O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret."

Abu Hurayrah reported that Ibn al-Abbas said, "A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good."

Al-Hasan said, "Whoever does not hold his tongue cannot understand his din."

The least harmful of a tongue's faults is talking about whatever does not concern it. The following hadith of the Prophet, sallallahu 'alayhi wa sallam, is enough to indicate the harm of this fault, "One of the merits of a person's Islam is his abandoning what does not concern him."[Sahih, at-Tirmdhi, Kitab az-Zuhud, 6/607; Ahmad, al-Musnad, 1/201; as-Sa'ati, al-Fath ar-Rabbani, 19/257; hadith number 12 in an-Nawawi's Forty Hadith]

Abu Ubaydah related that al-Hasan said, "One of the signs of Allah's abandoning a servant is His making him preoccupied with what does not concern him."

Sahl said, "Whoever talks about what does not concern him is deprived of truthfulness."

As we have already mentioned above, this is the least harmful of the tongue's faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant's tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.

Unrestrained Glances

The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them.

It has been related that the Prophet, sallallahu 'alayhi wa sallam, once said words to the effect, "The glance is a poisoned arrow of Shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him."[Da'if, at-Tabarani, 8/63; al-Hakim, al-Mustadrak, 4/314; Ahmad, al-Musnad, 5/264]

Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image.

This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance. Allah, Mighty and Glorious is He, says:

"And do not obey anyone whose heart We have made forgetful in remembering Us- who follows his own desires, and whose affair has exceeded all bounds." [Al-Qur'an 18:28]

The unrestrained gaze causes all three afflications.

It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity-only the opposite of these things can inhabit such a heart.

Staring and gazing without restraint is disobedience to Allah:

"Tell the believing men to lower their gaze and guard their modesty; that is more purifying for them. Surely Allah is aware of what they do." [Al-Qur'an 24:30]

Only the one who obeys Allah's commands is content in this world, and only the servant who obeys Allah will survive in the next world.

Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light. After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur'an:

"Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. 'Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things." [Al-Qur'an 24:35]

When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.

Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight.

A righteous man once said, "Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal-his inner sight will never falter."

Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.

Too Much Food

The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.

Al-Miqdam ibn Ma'd Yakrib said that he heard the Messenger of Allah, sallallahu 'alayhi wa sallam, say, "The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing." [Sahih, Ahmad, al-Musnad, 4/132; as-Sa'ati, al-Fath ar-Rabbani, 17/88; at-Tirmidhi, Kitab az-Zuhud, 7/51]

Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah and makes worship and obedience seem laborious-such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for Shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said, "Restrict the pathways of Shaytan by fasting." [Da'if; it does not appear in most of the sources of the sunnah, but is mentioned in al-Ghazali's al-Ihya, 8/1488]

It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said, "Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much."

The Prophet, sallallahu 'alayhi wa sallam, and his companions, may Allah be pleased with them, used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace. This is why Ibn 'Umar and his father before him-in spite of the abundance of food available to them-modeled their eating habits on those of the Prophet, sallallahu 'alayhi wa sallam. It has been reported that 'A'isha, may Allah be pleased with her, said, "From the time of their arrival in Madinah up until his death, the family of Muhammad, sallallahu 'alayhi wa sallam, never ate their fill of bread made from wheat three nights in a row." [Al-Bukhari, Kitab al-At'ima, 9/549; and Muslim, Kitab az-Zuhud, 8/105]

Ibrahim ibn Adham said, "Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry."

Keeping Bad Company

Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah's generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.

A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him.

The *FIRST* category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah-of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies - who wish well for Allah, His Prophet and His servants. Associating with this type of person is an achievement in itself.

The *SECOND* category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.

The *THIRD* category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.

Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners' hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.

They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor. Ash-Shafi'i, may Allah be pleased with him, is reported to have said, "Whenever a tedious person sits next to me, the side on which he is sitting feels lower down than the other side of me."

All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant's life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.

The *FOURTH* category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allah, sallallahu 'alayhi wa sallam, and advocate other beliefs. They call what is the sunnah a bid'ah and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.

Written by; Various (may Allah reward them)

WHAT GIVES THE HEART LIFE AND SUSTENACE

What Gives the Heart Life and Sustenance

You should know that acts of obedience are essential to the well being of the servant's heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.

The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.

In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.

The well being of the servant's heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.

In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, "How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died-and yet the death of the heart is far more serious!"

Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant's heart:

Dhikr of Allah, recitation of the Noble Qur'an, seeking Allah's forgiveness, making du'a, invoking Allah's blessings and peace on the Prophet, may Allah bless him and grant him peace, and praying at night.

Source: From the works of Ibn Rajab al-Hanbali, Ibn al-Qayyim al-Jawziyah, and Abu Hamid al-Ghazali

WORDS THAT HEAL A BROKEN AND A DISEASED HEART

As for the sickness of desire and passionate love then this is the soul loving that which would harm it coupled with this is a hatred of that which would benefit it.

Passionate love is a psychological sickness, and when it's effects become noticeable on the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likeness of melancholy, or afflicting the body through weakness and emancipation. But the purpose here is to discuss its effect on the heart, for passionate love is the fundament that makes the soul covet that which would harm it, similar to the one weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, hearing, touching or even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives in to the desire then the sickness becomes stronger and becomes a means through which the grievance is increased.

In the hadith concerning the saying of Musa reported by Wahb [he is a noble tabi'i, but this hadith is reported from him directly to the Prophet, sallallahu 'alayhi wa sallam, and is not authentic], which is recorded by Imam Ahmad in Az-Zuhd:

"Allah says, 'Indeed I drive away My friends from the delights of this world and its opulence and comfort just as the compassionate shepherd drives away his camel from the dangerous grazing lands. And indeed I make them avoid its tranquility and livelihood, just as the compassionate shepherd makes his camel to avoid the resting placers wherein it would be easy prey. This is not because I consider them to be insignificant, but so they may complete their portion of My kindness in safety and abundance, the delights of the world will not attract him and neither would desires overcome him.' "

Therefore the only cure for the sick lies in his removing the sickness by removing this blameworthy love from his heart.

There are some whose hearts contain the disease of desire and whose perceptions are only skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is in contrast to the one whose objective is not met, for this failure results in the removing the satiation that would strengthen the sickness and thereby the desire is weakened, as is the love. This is because the person definitely intends that there be action accompanying his desire, for otherwise all his desire would be is just whisperings of the soul, unless there is some speech or looking accompanying this.

As for the one who his afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwa as occurs in the hadith:

"That the one who passionately loves someone yet holds back, conceals this and is patient, then dies upon this, will be a martyr."

Da'if (weak): see Al-Jawab al-Kafi and Rawdha al-Muhibbin of Ibn Al-Qayyim and Silsilah ad-Da'ifah of Al-Albani

This hadith is known to be the report of Yahya al-Qatat from Mujahid from Ibn Abbas from the Prophet, sallallahu 'alayhi wa sallam, but it is problematic and such a hadeeth is not to be depended upon.

But it is known from the evidences of the Shari'ah that if one were to hold back from performing that which is unlawful, be it looking, speaking or acting, and he conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keeps away from disobedience to Allah, despite the pain that his heart feels due to this passionate love (similar to the case of the one who is patient through a calamity), then indeed this person would gain the same reward as those who have feared Allah and been patient.

"Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers good to be lost."

Al-Qur'an 12:90

"But as for him who feared the standing before his Lord, and restrained himself from impure evil desires and lusts. Verily, Paradise will be his abode."

Al-Qur'an 79:40

When the soul loves something, it will do all it can to attain it, so the one who does this out of having a blameworthy love or hatred then this action of his would be sinful. For example, his hating a person due to envying him and thereby harming whosoever is linked to that person.

As one poet affected by this said:

For the sake of a Sudanese girl he loved Sudan to the point that he loved the black dogs due to his love of her.

Ibn Al-Qayyim al-Jawziyyah's Al-Fawa'id (p. 111-112)

"The slave is not afflicted with a punishment greater in severity than the hardening of the heart and being distant from Allah. For the Fire was created to melt the hardened heart. The most distant heart from Allah is the heart which is hardened. If the heart becomes hardened, the eye becomes dry.

If four matters are exceeded in quantity, beyond what is necessary, the heart shall become hardened:

Food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food or water, similarly a heart diseased by desire does not benefit from admonishment and exhortation.

Whosoever desires to purify his heart, then let him prefer Allah to his desires.

The heart which is clinging to its desires is veiled from Allah, commensurate to the degree that it is attached to them, the hearts are the vessels of Allah upon his earth, hence the most beloved of them to him, are the ones most compassionate, pure and resistant to deviation.

They (the transgressors) preoccupied their hearts [in the pursuance] of the dunya, would that they preoccupied them with Allah and the hereafter, then surely they would have reflected upon the intended meaning of his poignant words and verses. Their hearts would have returned to their masters with wisdom, marvelously curious and [in possession] of the rarest of precious gems.

If the heart is nourished with remembrance, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters, inspiring wisdom.

Not every individual who is endowed with knowledge and wisdom, and assumes its character is form amongst its people. Rather the people of knowledge and wisdom are those who infused life into their hearts by slaying their desires. As for the one who slays his heart and vitalized his desires, then knowledge and wisdom is naked upon his tongue.

The destruction of the heart occurs by security [in this dunya] and negligence, its fortification occurs by fear and remembrance. If the heart renounces the pleasures of the dunya, it settles upon the [pursuance of] pleasures of the Hereafter, and amongst those who call towards it.

Should the heart become content with the pleasures of the dunya, those pleasures [of the hereafter] cease [to continue].

Yearning for Allah and his meeting is like the gentle breeze blowing upon the heart, extinguishing the blaze of the dunya. Whosoever caused his heart to settle with his Lord shall be in a state, clam and tranquil, and whosoever sent it amongst the people shall be disturbed and excessively perturbed.

For the love of Allah shall not enter a heart, which contains the love of this world, except as a camel, which passes through the eye of a needle.

Hence, the most beloved servant before Allah is the one whom He places in His servitude, whom He selects for His love, whom He causes to purify his worship for Him, dedicates his objectives for Him, his tongue for His remembrance, and his limbs for His service.

The heart becomes sick, as the body becomes sick, and its remedy is at-tawbah and protection [from transgression].

It becomes rusty as a mirror becomes rusty, and its clarity is obtained by remembrance. It becomes naked as the body becomes naked, and its beautification is at-taqwa. It becomes hungry and thirsty as the body becomes hungry and thirst, and its food and drink are knowledge, love, dependence, repentance and servitude."

 From Diseases of the Hearts and their Cures

Written by: Various (may Allah reward them)

BEAUTIFUL POEM ABOUT THE HIJAB

Women, some say are built like hollow ground,
Our souls bruised and beaten with stares and frowns
Our Iman is safe, but make sure to look around
We are proud in our hijabs as others go without bounds
Allah is KING, my heart sings loud
As I wear my hijab for all to see, 
My khimar like a queen is my crown 
As my life and death is for Him no doubt…

Some sisters these days sell themselves too cheaply 
All cause some guy
Fools them into thinking that maybe they’re free!
Our lives entwined with desires and pain
We rush to celebrity seeking happiness and fame
Then trials and fitna from the media invade 
And pop music entraps us and our fortress fades

A wink and a shove in the streets between a brother and sister
Show the lack of hayat that has evaded our Ummah
The hijab you see, is not just a dress, in which we for others are meant to impress
But rather the feat in which our Iman behests 
To the Rahma of my Lord I indeed request
That on the Day of judgement our sisters are blessed 
For the choices we made and for passing this tremendous
Test…

MILGO MOHAMED

STAYING UP LATE AND IT EFFECTS

Staying Up Late

We have received so many questions about this problem that we know it is crying out for a solution. So many people are wasting so much time in staying up late at night.

But the truth of the matter is that this phenomenon is not homogenous. There are three kinds of staying up late:

(1) Staying up late to worship Allah. This is the worthy kind of staying up. It includes staying up for reasons that are of benefit to the Muslims in general, such as engaging in jihad and guarding the borders of Islam, as well as staying up to pray (qiyam al-layl) and read Qur'an. Allah says (interpretation of the meaning): "They used to sleep but little by night [invoking their Lord and praying, with fear and hope]." [Al-Qur'an 51:17].

We should not forget, in this context, the great Sahabi who was guarding the Muslims at night, and spent his time on guard duty praying. He was struck by an arrow fired by the mushrikin, and his blood began to flow, but he kept on praying, enjoying his contact with his Lord.

It is reported that some of the scholars used to discuss hadith until the sun came up. Some of the sincere da'iyah (callers, Islamic workers) still stay up at night discussing matters that keep those who care about the ummah awake. An example of this is what happened with Shaykh'Abdul-Hamid ibn Badis and Shaykh Al-Bashir al-Ibrahimi, the founders of the Muslim scholars' organization (Jam'iyat al-'Ulama' al-Muslimin) in Algeria. During their time in Madinah, they used to stay up all night, until Fajr time, discussing the state of the Muslim ummah and the bid'ah, myths and backwardness in which it had ended up, and planning how they would rescue Algerian society from this sorry state.

This kind of staying up is entirely worthy, so long as it does not lead to the neglect of something more important or more obligatory. Some people may stay up for a legitimate purpose, then miss Fajr prayers. This is a mistake.

(2) Staying up for a permissible reason. This is fine, as long as it does not lead to the neglect of something obligatory. This includes, for example, travellers staying up to talk to one another, in order to relieve the tedium of travel. The Prophet (peace and blessings of Allah be upon him) would stay up to talk to one of his wives and keep her company, when they were on a journey.

This also includes talking to one's guests and keeping them company.

Also included is the staying up involved in modern-day shift work, created by the demands of materialistic circumstances. No doubt some of the interests of the Muslims demand the work of people at night, such as those who work in the security forces, in hospitals and airports, in supplying electricity, and so on.

(3) Staying up to commit sin, such as staying up to watch movies, to play haram games such as cards, or to consume the flesh of others by gossiping and backbiting and slandering, and other kinds of sin. This kind of staying up is haram, and those who do it are sinners who deserve the punishment of Allah. Their number has increased in modern times, for the reasons mentioned by the poet:

"Youth, idleness and good health, corrupt man in such a bad way!"

It is important to distinguish between one type of staying up and the other.

The habit of staying up late at night has become widespread in our times for a number of reasons, including the following:

• Staying up for worldly purposes, as in the case of some traders and businessmen who stay up late putting their affairs in order, or students who stay up to study. People in this situation should try to organize their time so that they will not need to stay up late and can thus avoid its bad consequences.
• The nature of modern life and the social changes which it has wrought. Earlier generations used to slow down and go to sleep when darkness fell, but the presence of electricity in modern times had led to people doing many activities, kinds of work and social activities that they never used to do during the hours of darkness. In some cases, people's nights have become just like their days.
• Many people's indulgence in the arts and media, by means of TV, radio, video, etc.
• Many people make their visits to family and friends, or organize programs etc., at nighttime, because of the nature of their work and studies. So you rarely find anyone who will visit you during the day, except at the weekend. Even gatherings for the pursuit of Islamic knowledge are mostly held after 'Isha' prayers.
• Some people indulge to excess in idle chatter and trivial discussions, even disturbing others with their talk and laughter. This phenomenon is perhaps most obvious among students living in university residences, where some inconsiderate visitors stay up late talking about who said what, causing harm to themselves and others, then neglecting many of their duties.
• Insomnia, which is often caused by indulgence in sin and being far away from Allah. Being far away from Allah means that a person can never feel content or at peace, but will be dogged by constant anxiety, alienation and confusion.
• Problems with one's family, money, studies or work, etc., also have a clear role in causing anxiety and insomnia, until they are resolved.
• Also, we should not ignore the fact that there are those who are prevented from enjoying the calm of sleep by insomnia that is caused by the fear of Allah and the keen desire to reform this enslaved ummah.

Having examined the types of staying up late, and explained the reasons for it, we may now turn to ways of treating this widespread problem.

Treatment from the theoretical point of view:

We should think about the physical harm that may be caused by staying up late and its detrimental effect on many of our interests, such as:

Neglect of Islamic duties, such as missing Fajr prayer, whether by not managing to attend the prayer in congregation, or by missing the prayer altogether and having to make it up later, or by praying in congregation but without the necessary concentration because of feeling so exhausted that one is left fighting sleep and failing to understand what is being said. So a person may not even know what the imam is reciting, or which rak'ah he is praying, or what he is saying at the various stages of the prayer. For this reason, the Prophet (peace and blessings of Allah be upon him) forbade conversing after 'Isha'.

Physical harm may result from making the night a time for activity and the day for resting, contrary to the natural rhythm which Allah has created in the universe and in mankind. Allah says (interpretation of the meanings):

"And [We] have made the night as a covering [through its darkness], and have made the day for livelihood."

Al-Qur'an 78:10-11

"Say: 'Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah [a god] besides Alaah who could bring you light? … ' "

Al-Qur'an 28:71

"Say: 'Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah [a god] besides Allah who could bring you night wherein you rest? … "

Al-Qur'an 28:71

So we find people who have gone astray and gone against their innate nature (fitrah) suffering from ill health. One hour of sleep at night is worth twice as many at any other time, as is well known from experience.

Many employees fall short in their work (as a result of staying up late). A man may come to work late, exhausted, and put in a poor performance, treating clients badly. It may be so bad that there is even doubt that his salary is entirely halal, because of his shoddy work.

The same applies to students who stay up late, and come late to school or university the next day, not caring if they have missed their early classes and barely understanding anything that is said in the classes they do attend.

Staying up late may cause a person to sleep at inappropriate times, such as sleeping after 'asr. The salaf (early generations of the ummah) used to dislike sleeping after 'asr unless there was a need for it – but if it is necessary, there is nothing wrong with doing so. Moreover, sleeping after 'asr can cause headaches, and make it difficult to get to sleep at night.

Staying up late makes it difficult to do some voluntary acts of worship, such as devoting the last third of the night to prayer, or getting up to eat suhur prior to observing a voluntary fast – how can those who stay up late manage to do these things? There is no doubt that exhaustion would prevent them from getting up, and so they deprive themselves of a great deal of good.

Missing out on the blessing of getting up early in the day. Those who stay up late sleep until after Fajr, thus missing out on the time of which the Prophet (peace and blessings of Allah be upon him) said: "The early morning has been blessed for my ummah." [Sahih al-Jami', 2841] These people cannot stay in the mosque until sunrise in order to remember Allah, or go out early to earn their living during the time of blessing and virtue. This has become so widespread that in the mornings you can hardly see anyone who will open his store or business early.

When the wise person realizes the kinds of harm that result from staying up late, and the great loss that befalls him as a result, no doubt he will try his utmost to reform himself and make up for what he has missed. Thus he will take the first step towards solving the problem.

There follow a number of practical steps which can be followed by anyone who wants to solve this problem:

1. Trying hard to get used to sleeping early

Staying up late is basically a habit, and if anyone is prepared to struggle against his own self (jihad an-nafs) with determination, he can win the struggle in a few days, by the grace of Allah, and join the ranks of those who sleep early.

2. Getting married

Many single young men are quite disorganized, staying up late together and encouraging one another to do so, as they have no wives or children to think about. But the one who is married feels his responsibility towards his wife and children, so he is keen to go back to them early so that they will not worry about him, or feel afraid if they need him in the middle of the night, when he is away. Anyone who has experience of this will understand.

3. Strengthening one's feelings of responsibility in all areas will also be of help

When a man feels the burden of responsibility on his shoulders, he has no choice but to fulfil it. He will not be able to waste time, unlike those careless people who squander the vast treasure of time in trivial matters and have no appreciation for the value of time.

4. Adopting the habit of taking a siesta, instead of sleeping at the wrong times

Sleeping after 'asr or before 'Isha' is a harmful practice, as we have mentioned above. The Prophet (peace and blessings of Allah be upon him) advised his ummah to take naps: "Take a siesta, for the shayatin (devils) do not take siestas." [Sahih al-Jami', 4431]

These are a few of the practical measures which one can take to combat the problem of staying up late. And Allah is the One Who guides to the Straight Path.

SALIH AL-MUNAJJID