Anas (RA) reported: The Prophet (SAW) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab's rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support.” The Prophet (SAW) said, “Untie it. You should perform prayers so long as you feel active. When you feel tired, you should go to sleep.” (Bukhari and Muslim)
Besides enjoining moderation in worship and forbidding undue strictness in prayer, this Hadith enjoins that such times should be fixed for worship when we are fresh so that we feel pleasure in performing our prayers. Again, it is important to understand that this principle is for optional and voluntary prayers only. The obligatory Salah is the obligatory Salah. It is to be performed at the prescribed times. We should not shift our prayers around our desires and sleep patterns but rather model our sleep patterns around our prayers. So if Fajr is in the early hours of the morning, or if Eisha is late at night, this is the time that we have to get up and perform it.
Hanzhalah Al-Usayyidi (RA), who was one of the scribes of the Messenger of Allah (SAW), reported: I met Abu Bakr (RA). He said: “How are you O Hanzhalah?” I said, “Hanzhalah has become a hypocrite.” He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (SAW) and he reminds us of the Hellfire and Jannah, we feel as if we are seeing them with our very eyes, and when we are away from the Messenger of Allah (ASW), we attend to our wives, our children, our business, and most of these things (pertaining to the life hereafter) slip out of our minds.” Abu Bakr (RA) said, “By Allah, I also experience the same thing.” So Abu Bakr (RA) and I went to the Messenger of Allah (SAW) and I said to him, “O Messenger of Allah (SAW), Hanzhalah has turned hypocrite.” Thereupon the Messenger of Allah (SAW) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds.” Thereupon the Messenger of Allah (SAW) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your roads; but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer).” He (the Prophet (SAW)) said this thrice. (Muslim)
We see in this example the attitude and self-doubt of the Companions (RA). This incident deals with the natural instinct of man to think differently in different situations. This condition has nothing to do with hypocrisy. For Islam is a Deen (a way) of Fitrah (pure nature) and takes the middle course in everything. It combines the benefits of this world and those of the Hereafter, and satisfies the needs of the body as well as that of the soul.
Another point to note is that although the performance of voluntary acts of worship is highly meritorious, it should not be done at the cost of obligations; such as the obligations that we have to our families. We owe a duty to our Rubb (Lord), we owe a duty to our bodies, and we owe a duty to our families. So we should give to every one his due.
Lastly, Aisha (RA) narrated that the Messenger of Allah (SAW) liked that act of worship most in the performance of which a person was regular and constant. (Muslim)
For instance, fixing a certain number of voluntary prayers as part of our daily routine, or fixing a number of pages to recite of the Qur’an, or performing some other noble deed on a regular basis.
However, we should bear in mind that which the Messenger of Allah (SAW) said to Abdullah bin ‘Amr bin Al-Aas, “O Abdullah! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later.” (Bukhari and Muslim)
If we start a good deed, we have to continue and endure it indefinitely because its perpetuation is liked by Allah.
When starting a good deed, we should keep it small at first and increase gradually as it becomes easy for us. For example, if you haven’t opened your Mushaf (copy of the Qur’an) in years, start by fixing a very small portion to recite every day, or even set a target to just open and close your Mushaf every day. As this becomes routine and easy for you, increase a little, and then a little more, and then a little more. Insha-Allah before you know it you will have developed an intimate relationship with the Qur’an.
As alluded to earlier this method applies equally well to life in general; sports, martial arts, studies, kicking a bad habit, and so on. Keep it minimal but consistent, and increase your targets gradually as you grow in strength.
4 comments:
Nice. Also, expanding on your last point, its good to have a calendar to keep a record of your bad habits. Smoking for instance, circling the day you smoked and weather it is increasing by the day. However, methods are different from person to person.
I am also a strong advocate of self-evaluation and writing things down. However, as you kind of alluded to, such organisation and planning can be very scary for some... more scary than kicking the bad habit itself.
Is there somewhere in the sunnah thats says (something like) if you stop doing something or start doing something and keep doing it for 40 days then it becomes part of your habits? Someone mentioned it to me once but I've never found it.
I have heard my local Imam say this on occasion and have also heard it in Tablighi circles (hence the 40-day Jama'at!) and can understand the wisdom. However, as for direct evidence from the Sunnah alluding to this, I do not know.
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