Prayers of the Pious

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My Prayer Journal Use this section to note down your personal du ʿ ās. You may wish to use the keywords for inspiration.

Prayers of the Pious - Etsy UK Prayers of the Pious - Etsy UK

A lot of times people think of us that which is not true of us. And one of the scariest thoughts for clearly, mela Jarmon. But Forgive me for that which they don't know about me, meaning it's factual. applies to every person who is deemed righteous by the public eye. Just as we hate slander, we hatePDF / EPUB File Name: Prayers_of_the_Pious_-_Omar_Suleiman.pdf, Prayers_of_the_Pious_-_Omar_Suleiman.epub

Prayers of the Pious by Omar Suleiman | Goodreads

In 2016 he was present at the shooting of police officers in Dallas and in the aftermath appealed for calm, togetherness and a different path for America - one of unity and peace.The Foundations of Prayer: This section provides an overview of the importance of prayer in Islam and the different types of prayers prescribed in the Quran and the Sunnah.

Prayers of the Pious - Yaqeen Institute - Imam Omar Suleiman Prayers of the Pious - Yaqeen Institute - Imam Omar Suleiman

Omar Suleiman is one of America's most influential Muslims. He has 1.4 MILLION Facebook followers and regularly appears on television and social media arguing for justice. One of the most touching and heartbreaking stories in the Sīrah of the Prophet (peace be upon him) or his Companions is the story of ʿAbdullah ibn Zubayr (may Allah be pleased with him) , the first child to be born in Madinah, who the Muslims carried and chanted Allāhu akbar, as he was in the hands of Abū Bakr as-Ṣiddīq (may Allah be pleased with him) and the Prophet Muhammad (peace be upon him) , to dispel any idea that there was a curse surrounding the women of Madinah and their ability to give birth. He was born in resistance, his birth was resistance, and he died in resistance after his tragic assassination and crucifixion. As ʿAbdullah ibn ʿUmar mentioned, ‘I was there on that day when they carried him on the streets of Madinah chanting Allāhu akbar as he was born, and I was there on the day that they crucified him, and these ugly people that used the name of Allah were also chanting Allāhu akbar , just like those beautiful people who carried him as a child in the streets of Madinah and chanted Allāhu akbar as he was given life’. The people that murdered him chanted Allāhu akbar and took joy in his assassination; a very meaningful and powerful moment for us to reflect upon and appreciate the fact that ʿAbdullah ibn Zubayr was a person who stood against all the odds. He resisted the oppression of the Caliph, he resisted the oppression from other people, that were saying lā ilāha illa Allāh Muhammadur-Rasūllullāh (there is no God except Allah and Muhammad is His Prophet) and now he is standing before his mother, Asma’ bint Abū Bakr (may Allah be pleased with her) , who was almost a 100 years old at that time. Asma’ was one of the first Muslims to deliver food to the Prophet (peace be upon him) and kept news of the Prophet and Abū Bakr (may Allah be pleased with him) during the migration. She served Islam throughout her life, this woman who was beaten by Abū Jahl because of her service, and now her son is seeking advice from her on how to deal with suppression and she is comforting him and preparing him for that moment where he will be crucified and killed right next to the house of Allah (glorified and exalted is He) . destructive praise because it can put us in a situation of hypocrisy. May Allah protect this bubble point to hide his good deeds. And a lot of times, you know, we find other companions finding Rebecca In “Prayers of the Pious,” Suleiman encourages readers to develop a personal relationship with Allah through prayer. He argues that prayer is a ritual and a way of connecting with our Creator and seeking His guidance and help.there is no need. As the Prophet (peace be upon him) said, if the son of Adam is given a valley of gold, he will want another valley of gold, and if he is given two valleys of gold then he will want to have three valleys of gold. He will never be satisfied until he has dirt in his mouth, meaning that he would continue to want more and more until there was nothing left. So that’s one form of greed, but ʿAbd al-Rahman ibn ʿAwf is also talking about a person with spiritual poverty, who is just like one with financial poverty and starts to exploit people. Of course, we are not talking about the genuinely poor, but those people who have plenty but who always feel as if they are in poverty when they are not, hence they want more and start doing things that are unethical and wrong. This is what ʿAbd al-Rahman ibn ʿAwf (may Allah be pleased with him) is talking about, we sin out of a feeling of emptiness and we sin when there is a void that’s not properly being filled. Often, the same emotion that triggers exploitation in the financial sense allows a person to do things that are well beyond the bounds of decency, for themselves and their souls. So this is a du ʿ ā’ that we should learn and say, whether that greed is financial or emotional. We should seek protection from anything that would cause us to transgress and to desire or to try to attain more than what Allah (glorified and exalted is He) has written for us in a way that is not pleasing to Him. An individual does not have to be a poet to praise Allah, you'd be surprised how poetic you can be when you're honest." Allāhumma anta anta wa-anā anā: anta al-ʿawwādu bil-maghfirati wa-anā al-ʿawwādu bil-dhunūbi fa-ghfir lī O Allah, You are who You are, and I am who I am; You are the One who keeps forgiving, and I am the one who keeps sinning, so forgive me!

Prayers of the Pious by Omar Suleiman - Ebook | Scribd Prayers of the Pious by Omar Suleiman - Ebook | Scribd

His Prayer Amazed the Prophet 18. A Reminder of My Illness 19. Make Me Better 20. Don’t Ask Allah for Patience 21. Death After Fajr 22. Your Perfect Light 23. My Sincerity to Your Creation 24. Your Beautiful Veil 25. O Teacher of Abraham 26. Your Greatness vs. My Insignificance 27. My Love for You 28. Record Me Among the Blessed 29. Beautify My Character 30. Show Us Guidance and Error Introduction There is a great scholar by the name of Muhammad al-Mukhtar al-Shinqiti (may Allah be pleased with him) who once made a very profound comment. He said that people had reached a point in their ignorance of Allah that they don’t even call out to Him anymore; they don’t know how to have a personal conversation with God. If you think about what a personal du ʿ ā’ looks like, the word in Arabic is munājāt (intimate conversation), Allah (glorified and exalted is He) doesn’t care if it rhymes, or how it sounds, or even in what language you call out to Him. It doesn’t matter, what’s important is how sincere it is. Imam Ahmad (may Allah be pleased with him) was once asked, what is the distance between us and the throne of God? A pious prayer from a pure heart, was his reply, that’s how we connect to Allah (glorified and exalted is He) . When we look at the Prophetic prescriptions of prayers, the best prayers and the best supplications are the ones taught to us by the Qur’an, by the Divine revelation and by the Prophet (peace be upon him) , who encouraged the people around him to learn to call upon Allah (glorified and exalted is He) in a personal way. If you look at the Companions of the Prophet (peace be upon him) , they are essentially a generation of yaqīn, of certainty; they are a generation of being connected to Allah (glorified and exalted is He) in their own unique ways. This book, Prayers of the Pious, developed out of a series of lessons that I recorded as part of the Yaqeen Institute during Ramadan in 2018. Each day, I took a prayer from one of our pious predecessors, mostly from the Companions, and taught how to call upon our Creator the same way that they called upon Him. By following this series on a daily basis each month, and by starting to record a personal du ʿ ā’ journal, writing down your own prayers following the same manner that the pious predecessors used, you can hopefully connect to Allah in the same way they connected to Him. So I hope that you will join me on this journey, and share the Prayers of the Pious and your own prayers with everyone that you know, and please remember to also keep us in your prayers. Omar Suleiman March 2019 This du ʿ ā’ is about the covenant that we make with Allah (glorified and exalted is He) . Few of the supplications are covenants that you actually make with Allah, and obviously when you make a covenant with Allah—when you take an oath upon Allah—it increases the severity and sometimes the sincerity of that supplication. It is narrated by Aswad ibn Yazid that ʿAbdullah ibn Masʿūd (may Allah be pleased with him) recited the verse and when he said that, ʿAbdullah ibn Masʿūd said that on the Day of Judgement Allah will say: ‘Whoever has a covenant with Me, then let him stand.’ The students of ʿAbdullah ibn Masʿūd (may Allah be pleased with him) asked him to teach them what to do with that, what to say about that. This is a situation where you actually have a Sahabi (a Companion) like Ibn Masʿūd teaching his students what to say. So this particular du ʿ ā’ has many blessings in that sense. If you want to learn more about Islamic spirituality and develop a more personal relationship with Allah, I highly recommend reading “Prayers of the Pious.”Ilāhī lā-tuʿadhib lisānan yukhbiru ʿanka, wa-lā ʿaynan tanẓuru ilā ʿulūmin tadullu ʿalayka, wa-lā yadan taktubu hadītha rasūlika; fabiʿizzatika lā-tudkhilanī al-nār My God, do not punish a tongue that informs about You, nor an eye that looks upon (Islamic) sciences which point to You, nor a hand that writes the Traditions of Your Messenger. So by Your honour, do not admit me into the Fire. Imam Ibn al-Jawzi (may Allah be pleased with him) was a great teacher and scholar who lived centuries after the Prophet (peace be upon him) . He would tell his students, if you make it to Jannah and you don’t find me then ask about me, and ask Allah (glorified and exalted is He) to enter me into Jannah as well. Imam Ibn al-Jawzi had sessions with thousands of people at a time, and he would cry out to Allah (glorified and exalted is He) and say, ‘O Allah! Do not punish me, because if you punish me people will say that Allah punished the one that used to teach us about him’. His argument in his du ʿ ā’ s and pleas to Allah (glorified and exalted is He) , like this one, were born out of a fear of hypocrisy: I’m teaching people about You, so don’t humiliate me because then they will say that Allah humiliated the one who taught them about Him. I’m guiding people to Jannah, I’m acting as an ultimate instrument of guidance, but if I do things or say things that are not pleasing to You that might cause me to be punished, don’t let it be that people show up in Jannah and they don’t find the one who taught them about You. This is one of the things we learn from the Prophet (peace be upon him) , to invoke Allah (glorified and exalted is He) with our good deeds; not out of arrogance but out of humility. When you are invoking Allah (glorified and exalted is He) recognize your shortcomings, or realize that you might not be the best of people and you need to rectify those flaws that you need to overcome. Become an instrument of guidance to His gardens, and out of His generosity and benevolence and honour, Allah will not enter you into the Fire. There is a famous du ʿ ā’ where ʿUmar says: ‘O Allah! I ask you to be accepted as a martyr in your path, and let that martyrdom take place in the city of your Prophet’. For ʿUmar to think that he could be killed in Madinah is unusual, because the Prophet (peace be upon him) was obviously settled in Madinah and the Muslims were based in Madinah. So the idea of him being killed in the city of the Prophet (peace be upon him) by a Muslim was very unlikely. Indeed, when he used to make that du ʿ ā’ , his daughter asked him how he could die a martyr in Madinah, to which he replied that if Allah wanted it to happen, it would happen. That this man, who one day went out to kill the Prophet (peace be upon him) and became Muslim, would be killed in the city of the Prophet (peace be upon him) and be buried next to him, shows that you never know the ending of a person. ʿUmar (may Allah be pleased with him) also made this du ʿ ā’ , ‘O Allah, do not let my killing be at the hand of someone who ever prostrated to You, lest he uses that against me on the Day of Judgement’. ʿUmar (may Allah be pleased with him) did not want to be killed by a believer or anyone who had the semblance of righteousness. He didn’t want to be killed by someone shouting Allāhu akbar or lā ilāha illa Allāh. In fact, when ʿUmar was stabbed, he was leading the prayer in the Mosque of the Prophet (peace be upon him) , and the first question he asked was whether the person who stabbed him was a Muslim. When he learned that the killer was not a Muslim, he said Alhamdulillah that his ending didn’t come at the hands of a believer. It’s telling that ʿUmar (may Allah be pleased with him) was so detached from this world and so attached to the gardens of Jannah that he had already included all of this in his supplication. He asked Allah (glorified and exalted is He) that he should die in the city of the Prophet (peace be upon him) , and the Prophet said whoever is sincere and asking for shahādah (martyrdom) could die a martyr even in their bed. So if a person sincerely asks for shahādah in his supplication, they will achieve martyrdom whatever the case and circumstance of their death might be. ʿUmar (may Allah be pleased with him) also asked for shahādah in the Prophet’s city, and the Prophet (peace be upon him) had said, ‘whoever amongst you (the Muslims) can die in Madinah, let him do so’; meaning that spending as much time in Madinah longing for death there was possible because the Prophet (peace be upon him) said he would intercede for the one who has died in Madinah. Finally, in his care and love for this Ummah and his fear of having a believer contest him on the Day of Judgment, he asks Allah (glorified and exalted is He) that the person that kills him not be a believer, and Allah granted him all of those unlikely circumstances. He is buried right next to Abū Bakr (may Allah be pleased with him) and the Prophet (peace be upon him) , so do not underestimate the power of Allah (glorified and exalted is He) , as nothing is impossible for the Most Merciful. So, she makes this du ʿ ā’ for him, and there is no greater du ʿ ā’ than that of a mother and no more powerful a du ʿ ā’ than that of a person who is under oppression. There are so many themes that we can take from this du ʿ ā’ , the du ʿ ā’ of the oppressed, the du ʿ ā’ of the mother, the love and admiration that this mother had for her own child and what she saw in his standing and whimpering and crying out to Allah (glorified and exalted is He) ; how he struggled his entire life and lived the life of resistance. She not only mentions his sacrifices and his service, but she also asks Allah for the reward of her sacrifice and her service. Perhaps the most important lesson we can take from this is that Asma’ was privy to the fact that the death of her son would ultimately lead to her own death as well, as she was living at that point through her son. When ʿAbdullah ibn Zubayr (may Allah be pleased with him) was crucified, he was left crucified next to the Kaʿbah, and she would come out, this 100-year-old woman, and cry at his body and ask: ‘Isn’t it time for this noble warrior to come down. Isn’t it time for this body, this man to be honoured?’ She pleaded until eventually his body was taken down, and she died only a few days later. May Allah (glorified and exalted is He) be pleased with her and allow us to meet this beautiful woman, this powerful mother, who is a symbol of resistance, a symbol of righteousness in all circumstances, on the Day of Judgement. May Allah (glorified and exalted is He) be pleased with her son and be pleased with her family and May Allah allow us to face our oppressors with the greatest courage and great sincerity and be families that are thankful and patient even in the most difficult days. Āmīn . Allāhumma ijʿal khayra zamānī ākhirahu, wa-khayra ʿamalī khawātimahu, wa-khayra ayyāmī yawma alqāka doing some secret good deeds that no one was aware of. Imagine how many good deeds apobec could have