I wish Allah can guide me on this matters and grant me weeping in fear of Him. Ameen
Ameen. Ya Rab.
>>>>>>>>.......
One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you." Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”
Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”
When
Yazeed al-Raqaashi was criticised for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?”
When ‘
Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”
Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”
One night
al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”
It was narrated that
Tameem al-Daari (may Allaah be pleased with him) recited this verse interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds”
[Surah al-Jaathiyah 45:21]
and he started repeating it and weeping until morning came.
Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”
Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.
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The Weeping of the Companions (ra)
::::::::::::::::::::::::::::::::::::::::::::::
On the authority of al-'Irbaad ibn Saariyah (ra) who said: "The Messenger of Allah
saw
gave us a profound admonition which caused our hearts to tremble and our eyes to shed tears."
(Abu Dawud, at-Tirmidhi, Ibn Majah)
On the authority of Anas (ra) who said "The Messenger of Allah
saw
gave us a sermon, the like of which we had never heard before. He
saw
said "If you knew what I know you would laugh little and weep much!". Thereupon the Companions of the Prophet
saw
covered their faces, weeping and sniffing ".
(Bukhari and Muslim)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of Abu Bakr (ra)
:::::::::::::::::::::::::::::::::::::::
Abu Bakr's recitation in prayer could not be heard due to his excessive weeping, as we have been informed by 'Aisha (ra) who said: "During his illness the Messenger of Allah
saw
said: "Order Abu Bakr to lead the prayer". 'Aisha said, "I told the Messenger of Allah
saw
that indeed, if Abu Bakr stands in your place (to lead the people in prayer) the people will not be able to hear him due to his (excessive) weeping. So order 'Umar to lead the prayer." The Prophet
saw
said again: "Order Abu Bakr to lead the prayer". Then 'Aisha told Hafsah: "Tell the Messenger of Allah
saw
that if Abu Bakr stands in your place, the people will not be able to hear him due to his weeping, so order 'Umar to lead the people in prayer". So Hafsah did this and the Prophet
saw
replied: "Desist! Verily you are like the companions of Yusuf (2). Order Abu Bakr to lead the prayer."" (
al Bukhari)
"Indeed Abu Bakr is a man of tender feelings, if he takes your place he will not be able to lead the people in prayer".
(al Bukhari)
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of Umar (ra)
::::::::::::::::::::::::::::::::::::::::
The weeping of 'Umar (ra) could be heard from the last rows, as it has been reported to us by 'Abdullah ibn Shaddaad, who said, "I heard the sobbing of 'Umar from the last rows while he was reciting the verse from the Qur'an: "I only complain of my grief and sorrow to Allah".
(12:86) (al Bukhari, al Bayhaqi (2/251), saheeh)
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of 'Uthman ibn 'Affan (ra)
:::::::::::::::::::::::::::::::::::::::::::::::
On the authority of Haani, the freed slave of 'Uthman, who said "When 'Uthman ibn 'Affan stood at a grave he wouls weep until his beard was wet. So it was said to him: "Indeed you make mention of Paradise and Hellfire and you do not weep, and you are weeping at this?". He replied, "Indeed the Messenger of Allah
saw
said, "Verily the grave is the first abode of the Hereafter, if one is saved from it then what follows is made easier for him. And if one is not saved from it, then what follows is more severe". He also
saw
said, "I have never seen a sight more horrid than the grave"" (
at-Tirmidhi -ghareeb, Ibn Majah)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of 'Aisha (ra)
::::::::::::::::::::::::::::::::::
Ibn al-Haarith the nephew of 'Aisha (ra) the wife of the Prophet
saw
narrated that she was told that 'Abdullah ibn az-Zubayr (on hearing that she was selling of giving a gift) said: "By Allah, if 'Aisha does not give this up, I will make hijrah (ie boycott) from her." She asked, "Did he say this?". They replied, "Yes". Then 'Aisha said, "I vow to Allah that I will never speak to Ibn az-Zubayr." When this desertion was prolonged, 'Abdullah ibn az-Zubayr sought intercession with the people converning her but she said, "By Allah I will not accept the intercesson of anyone on his behalf and will not commit a sin by breaking my vow". When this state of affairs was prolonged on Ibn az-Zubayr (ie he felt it hard on himself), he spoke to al-Miswar bin Makhramah and 'Abdur Rahman bin al-Aswad bin 'Abd Yaghooth, who were from the tribe of Bani Zuhrah, saying "I beseech you by Allah to (help) me to enter upon 'Aisha, for it is unlawful for her to vow to cut off relations with me ". So al-Miswar and 'Abdur Rahman went with him wrapping their cloaks around themselves, they went to 'Aisha and asked her permission (to enter) saying "Assalaamu alayki wa rahmatullahi wa barakatuhu! May we come in?" ' 'Aisha responded "Come in". They asked, "All of us?". She replied "Yes, come in, all of you" unaware that Ibn az-Zubayr was also with them. So when they entered, Ibn az-Zubayr entered the place which screened 'Aisha from the other men and embraced 'Aisha and started requesting her to excuse him and wept. al-Miswar and 'Abdur Rahman also started urging her to speak to him and to accept his apology. They said to her: "You know what the Prophet
saw
forbade regarding deserting (not speaking to your Muslim brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights". So when they increased in reminding her (of the superiority of having good relations with kith and kin, and of excusing others sins) and of the unhappy and unpleasant constrictions that are a consequence of breaking the ties of relationship, she started reminding them while she wept saying, "I have made a vow, and (the issue of a) vow is a different one". They persisted in their appeal until she spoke to 'Abdullah ibn az-Zubayr and she freed forty slaves as an expiation for her vow. Later on whenever she remembered her vow, she would weep so profusely that her veil would become wet with her tears".
(al Bukhari)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of Umm Ayman (ra) and Her Stirring of Abu Bakr and 'Umar to Weep
:::::::::::::::::::::::::::::::::::::::::::::::::::::
On the authority of Anas who said: "Abu Bakr said to 'Umar, after the death of the Messenger of Allah
saw
, "Let us go and visit Umm Ayman (the nursemaid/servant of the Prophet saw during his childhood), as the Messenger of Allah
saw
used to visit her." When they finished visiting her (and were about to leave) she began to cry. So they asked her: "What is it that makes you cry? Is not that which is with Allah better for the Messenger of Allah
saw
?" So she replied, "I am not crying because I am unaware that that which is with Allah is better for the Messenger of Allah
saw
but I am crying because the revelation from the heavens has stopped." This moved them to tears, so they both began to weep with her."
(Muslim)
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The Weeping of 'Abdur Rahman ibn 'Auf (ra)
:::::::::::::::::::::::::::::::::::::::::::::::::::::::
On the authority on Sa'd ibn Ibrahim, that his father said, "'Abdur Rahman ibn 'Auf was brought some food when he had been fasting, and he remarked: "Mus'ab ibn 'Umayr has been martyred, and he was better than me. His shroud was so short, that if his head was covered (with it) then his legs showed, and if his legs were covered, then his head showed, and I witnessed this." He also said, "Hamzah was martyred and he was better than me. And now the world has been spread out for us." Or he said: "We have been given the abundance of the world, and we fear that we have been rewarded for our good deeds here (quickly in this world only)". Then he began to cry, such that he left his food"
(al Bukhari)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of Salman al-Farsi (ra)
::::::::::::::::::::::::::::::::::::::::::::::
On the authority of Anas (ra) who said, "Salman was suffering from illness, so Sa'd visited him and saw him crying, so he said to him, "What is it that makes you weep, O my brother? Did you not accompany the Messenger of Allah
saw
? Is that not so, is that not so?!" Salman replied, "I am not weeping for either of the following reasons: I am not weeping for the sake of the world nor out of hate of the Hereafter. Rather the Messenger of Allah
saw
entrusted me with a pledge, and I can only see myself as having transgressed." So he asked, "What were you entrusted with?" He replied, "He entrusted me with a pledge that the provision of a traveller should suffice anyone of us, and I see myself as only having transgressed. And as for you, O Sa'd! Fear Allah with your ruling when you make a judgement, and fear Him with your distribution when you distribute, and fear Him with your intention when you intend to do something.""
(Ibn Majah and others)
Thaabit said: "I heard that he only left twenty dirhams from the money that he had (after his death)"
(Saheeh Sunan Ibn Majah)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Weeping of Abu Hashim ibn 'Utbah (ra)
:::::::::::::::::::::::::::::::::::::::::::::::
On the authority of Samurah bin Sahm, who said "I went to Abu Hashim ibn 'Utbah and he had a knife wound. So Mua'wiyah came to visit him, and Abu Hashim was crying. So Mua'wiyah asked: "What is it that makes you cry, O Uncle?! Is it the pain or is it for the world (that you are crying)?" He replied, "Neither, but the Messenger of Allah entrusted me with a trust and I wish that I had carried it out." He said, "Verily you may attain some of the wealth which will be divided between the people. Indeed, sufficient for you is: a servant and a riding animal for the sake of Allah." So I did attain this wealth and accumulated it (ie he acquired more than what the Prophet
saw
advised him to suffice himself with)."
(Ahmad, at-Tirmidhi, an-Nasa'i, Ibn Majah)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
WEEPING FROM FEAR OF ALLAAH
Based on the book
al-Bukaa'u min Khashyatillaah by Shaykh Husayn al-'Awaayishah
(1) The sound of weeping without sobbing. The Arabic word used is khaneen, meaning a sound which issues from the nose (an Nihayah). Al Haafidh says in al-Fath, It is reported as Haneen with a "h" by msot of those who related Saheeh al Bukhari and al-Kashmihani related it as khaneen; the first refers to the sound that emanates from weeping of the chest and the second, from the nose.
(2) al Haafidh said in al-Fath: "The similarity between 'Aisha and the people of Yusuf was that the wife of the 'Aziz had invited some of the women (of her town) to honour them with a royal feast but her real motive was that she wanted to exhibit the beauty of Yusuf (as) to them. And 'Aisha's apparent motive for requesting the Prophet
saw
to spare her father from the responsibility of leading the people in prayer was that (due to his being a very sensitive man) the faithful would not be able to hear his recitation due to his weeping (whilst reciting). However the more complete meaning here is (her real motive is that she feared) that other people might see a bad omen in him (in case of the death of the Prophet saw). It is reported by al-Bukhari, on the authority of 'Aisha who said, "I persisted in my request to the Messenger of Allah
saw
with regards to this as much as I could. Because it never entered my heart that the people could ever love a man who took the Messenger of Alllah's place, so I wanted the Messenger of Allah to change his mind about Abu Bakr" (
also in Muslim).
(3) al-Haafidh said "Because he was her nephew and she was mainly responsible for his upbringing".
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
The Path Towards Weeping Out of Fear of Allaah:
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Taqwa of Allah
:::::::::::::::::
Dilligently working hard to achieve it, and being sincere in it
Allah, the Most High, says in the Qur'an
"Fear Allah and Allah teaches you".
(2:282)
It has been mentioned in
Ruh al-Ma'aani, "Fear Allah" in what he has ordered you to do and in what he has forbidden you from. And "Allah teaches you" his laws, which contain your best interests. And weeping is from that.
Allah, the Most High, says
"As for those who strive hard in Us (our cause), We will surely guide them to our paths". (
29:69)
And weeping is also from that.
On the authority of Anas (ra) on the authority of the Messenger of Allah
saw
who said "Three types of people will taste the sweetness of iman; the one to whom Allah and His Messenger are more beloved than anything else; the one who loves another person purely for the sake of Allah; and the one who hates to return to disbelief after Allah has rescued him from it, just as he would hate to be thrown into the fire". And weeping is included in this sweetness. (
Bukhari and Muslim)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Knowledge
::::::::::::::::
Allah, the Most High, says in the Qur'an
"It is only those who have knowledge amongst His slaves that fear Allah"
(35:28)
Allah, the Most High, also says in the Qur'an
"Say: Believe in it (ie the Qur'an) or do not believe (in it). Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration, and they say: "Glory be to our Lord! Truly the promise of our Lord must be fulfilled. And they fall down on their faces weeping, and it adds to their humility". (
17:107-9)
'Abdul A'laa al-Taymee, said with regard to these noble verse: "Whoever is given knowledge that doesn't make him weep, then clearly he has not been given knowledge that benefits, because Allah, the Most High, has described the knowledgeable by saying:
(17:107)".
Allah, the Most High, says in the Qur'an:
"And those who have been given knowledge know that it (the Qur'an) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily Allah is the guide of those who believe in the Straight Path"
(22:54)
On the authority of Abu Dharr (ra) who said that the Messenger of Allah
saw
said, "I can see what you do not see, and I can hear what you do not hear. Indeed the sky groans (the large no.s of angels in the sky make it heavy so that it groans) and it has a right to do so. There is not an area equal to that of four fingers, except that an angel is prostrating to Allah therein. By Allah! If you knew what I know you would laugh little and weep much, and you would not enjoy your wives in bed. But rather you would come out onto the hills, supplicating and praying fervently to Allah"
(Ahmad, at-Tirmidhi, Ibn Majah, hasan)
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Remembrance of Death
::::::::::::::::::::::::::::::
There is no doubt that death ends the delights and pleasures of this life, just as the Messenger of Allah
saw
has told us: "Increase in your remembrance of the destroyer of all pleasures: ie death. For verily one who remembers it when enduring the hardships of life, it widens for him (ie he no longer feels overburdened with the hardships he is experiencing). Whenever one remembers it at times of opulence, it will cause him to feel restricted and burdened (ie he will not be too involved with this life and will start to reflect on the serious and heavy matters awaiting him)."
(an-Nasa'i, at-Tirmidhi - hasan ghareeb, Ibn Majah)
The pleasures are what prevent a tear to be shed, nor any sadness and grief to be felt in the heart. So increase in your remembracnce of death, in an attempt to feel the terrors and horrors that will follow it, fearing an evil destination, so that you may succeed with weeping out of fear of Allah. Indeed this is easy for the one whom Allah wishes to make it easy for.
On the authority of Ibn 'Umar (ra) who said "I was with the Messenger of Allah
saw
when a man from the Ansar came up to the Messenger of Allah
saw
and greeted him with the salaam and then said: "O Messenger of Allah
saw
which of the believers are the best?" He replied "Those who are the best in character". Then he asked "Which of the believers are the most intelligent?" He
saw
replied: "Those who remember death the most and those who are best prepared for what comes after it (death). These are the intelligent ones""
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Contemplating and Reflecting over the Terrors which Follow Death
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Contemplation and reflection upon death makes one fear the terrors and horrors which follow, beginning with the terrors of the grave and the barzakh (transitional period in the grave prior to the Day of Judgement). Do not think that death is far off, since the Messengerof Allah
saw
has warned us from thinking in this way. He
saw
said "Paradise is closer to anyone of you than your shoe lace as is the Hellfire". (Bukhari) There are many texts concerning this, and I will be mentioning a few of them as exhortation and remembrance.
On the authority of Abu Hurayrah (ra) who said "We were sitting with the Messenger of Allah
saw
when we heard a loud thud. The Messenger of Allah
saw
asked: "Do you know what that was?". We replied "Allah and His Messenger
saw
know best". He then told us: "That was a stone which was thrown into the Hellfire seventy years ago, it was sinking further into the Fire and has just reached the bottom.""
(Muslim)
The Messenger of Allah
saw
said: "Verily the eyes of the Companion of the horn (blown into when the Day of Judgement is to be established, reported by Ibn al Mubarak in az-Zuhd and at-Tirmidhi, Abu Dawud and others) ever since he was appointed with it are fixed, gazing towards the Throne (of Allah) not looking away fearing that he will be ordered to blow the horn before his eyes fall back on the throne and his eyes are like two brilliant stars" (al Haakim and others)
In another narration "How can I lead a life of ease when the angel of the horn has put it to his lips and raised his forehead anticipating to hear the call, so when he is ordered to blow he will blow" So the Muslims said: "What should we say (supplicate) O Messenger of Allah
saw
?" He replied:"Say Sufficient is Allah for us and He is the best of Guardians, we put our trust in Allah, our Lord" - and perhaps Sufyan said: "upon Allah we put our trust".
How could he (the Prophet
) take pleasure and he had the lawful things in mind! How is it then, for the one who commits offences and sins, while the angel of the horn has already put the horn to his lips, anticipating to hear the call, such that when he is ordered, he will blow".
On the authority of Anas ibn Malik (ra) who related that the Messenger of Allah
saw
said "Weeping will be sent to the inhabitants of the Hellfire whereby they wil be made to weep until their tears have been used up, then they will weep tears of blood until it (the blood) leaves trenches in their faces and if ships were placed therein, they would sail"
(Ibn Majah)
On the authority of 'Abdullah ibn 'Amr (ra) that the Messenger of Allah
saw
said: "Indeed the inhabitants of the Hellfire will call upon Maalik (an angel) and he will not answer (their call) for forty years, and then he will say: "Verily you are dwellers here". Then they will call upon their Lord saying "O Our Lord, take us out from here, for if we return (to committing sins) then verily we are transgressors." Allah will not respond to their call for a span equivalent to the time span of this world, and then the Most High will say: "Away with them to the Hellfire, and do not speak." Then the people will give up all hope and there will only be (the sound) of moaning, sobbing, and braying. Their voices will be similar to the sounds of donkeys, the first of them braying and the last of them moaning".
(al Mundhiri said in at-Targheed wat-Tarheeb reportd by at-Tabraani in mawquf form.)
Umm Darda on the authority of Abu Darda she said, "I asked him (Abu Darda), "What is it with you, you do not ask for that which such and such a person asks for?" He replied: "Verily I heard the Messenger of Allah
saw
say: "Indeed behind you is an insurmountable obstacle, which those with a heavy burden will not be able to pass." So indeed I wish to lighten my load in preparation for that obstacle"
(at Tabraani, sahih, also al Mundhiri)
Therefore in order to remember death and contemplate over the horrors which follow death, one must:
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Visit the Graves
:::::::::::::::::::::
The Messenger of Allah
saw
said "I had forbidden you from visiting the graves (before) but now you should visit them" (Muslim). In another narration he
saw
said: "Visit the graves for verily it is a reminder of death". (Muslim) In another narration he
saw
said:"Visiting (the graves) will increase you in good"
(Ahmad, sahih).
In a narration of Abu Sa'id al-Khudri (ra), who said that the Messenger of Allah
saw
said: "Indeed! I had forbidden you from visiting the graves (before), but now you should visit them for verily there is a lesson and an admonition in this"
(Ahmad, al Hakim, sahih upon conditions of Muslim, adh-Dhahabi also declared it sahih)
In a narration by Anas bin Malik (ra) who said that the Messenger of Allah
saw
said: "I used to forbid you from visiting the graves, but now you should visit them, for indeed the hearts are softened, the eyes are made to shed tears, and it is a remembrance of the hereafter".
(Al Haakim, and others, sahih)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Make The Hereafter Your Main Concern
::::::::::::::::::::::::::::::::::::::::::::::
Abdur Rahman ibn 'Uthman ibn 'Affan (ra) reported from his father who said, "Zayd ibnThaabit left Marwan at midday. I said: "Nothing made him (ie Marwan) send for him at this hour except that he wanted to ask about something." I asked him (about this) so he replied: "We were asked about things which we had heard from the Messenger of Allah
saw
, I had heard the Messenger of Allah
saw
say: "Whoever sets this world as his goal, Allah divides his affairs for him, He will place poverty between his eyes, and nothing will come to him from the world except what Allah has written for him. Whoever sets the Hereafter as his goal, Allah gathers his affairs for him, gives him richness of heart and the world will come to him grudgingly and submissively"
(Ibn Majah, Ibn Hibban)
On the authority of 'Abdullah who related that he heard the Messenger of Allah
saw
say "Whoever makes the Hereafter his sole concern, then Allah will be sufficient for him concerning his affairs and needs in the world, and whoevers concerns (in the world) are divided amongst the affairs of the world, then Allah would have no care in which path he is destroyed".
(Ibn Majah, and others).
On the authority of Abu Hurayrah (ra) who said that the Messenger of Allah
saw
said: "Allah says: O Son of Adam, devote yourself to worshipping Me, and I will fill your bosom with richness and remove your poverty, And if you do not do this then I will fill your bosom with occupation and distraction and I will not remove your poverty".
(at-Tirmidhi, Ibn Majah, Ibn Hibban, sahih).
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Reflecting Upon the Magnificent Qur'an
::::::::::::::::::::::::::::::::::::::::::::::::
Allah, the Most High, says in the Qur'an:
"Do they not think deeply in the Qur'an or are their hearts locked up (from understanding it)!"
(47:24)
Contemplating over the Qur'an is one of the strongest ways of reaching the state of weeping. It is necessary for one to take particular interest over the tafseer of the Qur'an, in continously seek help from the scholars and the people of tafseer as much as one can. Read the Qur'an as if it was revealed to you, as some of the scholars have said.
An example of this has been established by 'Aisha (ra) when she said: "A man sat in front of the Messenger of Allah
saw
and said: "O Messenger of Allah
saw
verily I have slaves, they lie to me, are disloyal to me and disobey me. When I came to know about this I scold them and beat them. So tell me how have I been with them?" The Messenger of Allah
saw
replied: "What they were disloyal to you about, what they disobeyed you in, and what they lied to you about is measured, and the punishment which you inflicted upon them is also measured. If your punishment was equal to their sins, then the scale of balance is equal, it is not for you and nor is it against you. If your punishment to them was not to the extent of their sins (ie less than they deserved) then that is against you". The man then fell back and began to weep and scream. The Messenger of Allah
saw
said: "Havent you read the verse in the Book of Allah:
"and we shall set up balances on the Day of Resurrection, then none wil be dealt with unjustly in anything..." (
21:47)
The man replied; "By Allah, O Messenger of Allah
saw
I do not see anything better for me and them than they leave me, I call you to witness that all of them are free". (
Sunan at-Tirmidhi)
Ibn 'Uyaynah said "When Muhammad ibn al-Munkadir was close to death he became anxious and worried, so they called Abu Haazim for him. When he arrtived Ibn al-Munkadir said to him: "Indeed Allah says ".. it will become clear to them, from Allah, what they were not anticipating". (39:47) And I am afraid that that which I am not anticipating will appear in front of me." Upon this they both began to weep" (
Ibn Abu Hatim)
Being Concerned With Listening to the Humble and Effective Recitation of the Qur'an and Reading More of the Heart-Softening Books (
ar-Raqaa`iq)
Amongst these books are az-Zuhd - Ibn al Mubarak; az-Zuhd - Imam Ahmad; at-Tuhfat ul-'Iraaqiyyah fil A'mal il-Qalbiyyah - Ibn Taymiyyah; the works of Ibn al Qayyim al Jawziyyah; Tahdheed Mawi'dhatil Mu'mineen min Ihyaa Ulum ad-Deen - al Qasimi;
Verily this has a great effect in driving away the Shaytaan, softening the heart and shedding tears.
It has been reported that a man complained to Hasan about the hardness of his heart. So he said: "Bring it closer to the remembrance of Allah", and he also said: "The gatherings of dhikr give life to knowledge and bring about khushoo' in the heart. The dead heart is brought to life with the remembrance of Allah, just as the dead earth is brought to life with rain".
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Seeking Forgiveness and Taking Account of Oneself
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There is no doubt that seeking forgiveness from Allah has a great effect in purifying and polishing the heart. As well as increasing the soul in strength and firmness. The more truthful a person is in seeking forgiveness, the more khushoo' one feels, and the more one's heart softens.
To increase in seeking Allah's forgiveness - just as it was the practice of the Messenger of Allah
saw
- it is necessary to take account of oneself and remembers one's sins, as
Allah says in the Qur'an:
"O you who believe, fear Allah and keep your duty to Him,
And let every person look to what he has sent forth for tomorrow." (
59:18)
Allah has ordered us to take account of ourselves, performing righteous actions and prepare for the Day of Gathering.
Allah, the Most High, says in the Qur'an
"I swear by the Day of Resurrection and the self reporaching soul". (
75:12)
'Ikrimah said in an explanation of this noble verse; It is to blame oneself in good and evil, whether ou have done that or not". Sa'id ibn Jubayr said: "It is to blame oneself when doing good and evil". Mujahid said "To regret for what has passed and blame oneself for it".
(
see Tafseer ibn Kathir)
'Abdullah ibn Mas'ud (ra) said "Verily the believer sees his sins as if he is standing under a mountain, afraid that it will collapse upon him. And verily the evildoer sees his sins as flies passing by his nose and he does this to it. Abu Shihaab (said whilst clarifying the action that Ibn Mas'ud made when he said "he does this to it"): "He moves it the fly away by swiping his hand over his nose". (
Bukhari)
It is reported that 'Umar ibn al Khattab (ra) said "Bring yourselves to account before you are brought to account, and weigh your deeds before they are weighed".
(at-Tirmidhi in tamridh form, see Tuhfat al-Ahwadhi, hadith no. 2577)
It is reported that Maymun ibn Mihran said: "A slave is not from the muttaqeen (those who fear Allah) until he brings himself to account more severely and thoroughly than keeping account of his business partner, the two partners bring themselves to account after every action"
(at-Tirmidhi, also in tamridh form see Tuhfat al Ahwadhi hadith no.2577)
Furthermore:"The believer is firm in bringing himself to account for (the sake of Allah). Indeed lighter is the reckoning of a person who brings himself to account in the world; and indeed difficult is the reckoning of the Day of Judgement for a people who did not bring themselves to account (in the world)" (
attributed to Hasan)
Beware of minor sins as the Messenger of Allah has said "Verily the example of those who commit minor sins is like a group of people who descended upon a valley. One of them brought a stick, and then another person brought a stick, and then another and another, until they gathered enough for a fire to cook their bread. This is simlar to the idea of minor sins, because the accumulation of small sins will eventually become enough to destroy you (just like the piling of sticks was eventually enough to create a fire)" (
Ahmad and others)
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Perfecting the Prayer
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It was reported by Abu Ayyub who said "A man came to the Messenger of Allah
saw
and said "Teach me in the briefest words". He
saw
replied, "When you stand in prayer, pray as if you are bidding farewell (to this world) and do not utter words for which you will have to seek an excuse, and do not wish for that which the people have".
(Ibn Majkah, Ahmad, Abu Nu'aym in al-Hilyah, hasan)
What an excellent prayer is the prayer of one who prays as if he is leaving the world and its beauties, and in which one remembers death, thereby softening the heart and causing the eyes to weep
for this post may Allah makes our hearts tender and our eyes teary with his love. 
