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Emphasis On Blood Relations

The Prophet (peace be upon him) has more claim on the believers than they have on their own selves, and his wives are their mothers. Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers (of Madinah) and those who have migrated (for God’s sake). Nonetheless, you are to act with kindness toward your close friends. This is written down in God’s decree. (The Confederates, Al-Ahzab: 33: 6)

This surah revealed toward the end of the fifth year after the Prophet’s emigration to Madinah begins with important legislation in family matters. It seeks to put these on the right footing. It starts with the abolition of the practice that some Arabs used to resort to when they wanted to punish their wives causing them lasting damage. A man would say to his wife that she was to him like his mother’s back, which meant that all marital relations between them were ended. Yet she was not divorced so as to be able to marry someone else. Islam put an end to this practice, imposing a heavy penalty on anyone who resorts to it. The surah then moved on to abolish adoption. This does not mean a prohibition of looking after an orphan child, or a child in need of care. What is abolished is to attach that child to one’s family as if it was born to the adopting couple, giving it the same surname.

The surah then moves on to put an end to the brotherhood institution, established by Islam following the migration of the Muslims from Makkah to Madinah. This was a practical measure to address the situation of those immigrants who had abandoned their relations and property in Makkah, and the situation of Muslims in Madinah whose relations with their families were severed as a result of their embracing Islam. At the same time, the Prophet’s personal authority over all believers is emphasized and given a higher position than all blood relations, while his wives are to be seen as the spiritual mothers of all believers: “The Prophet has more claim on the believers than they have on their own selves, and his wives are their mothers. Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers (of Madinah) and those who have migrated (for God’s sake). Nonetheless, you are to act with kindness toward your close friends. This is written down in God’s decree.”

When the Muhajirin, i.e. the Muslims from Makkah, left for Madinah, they had to leave everything behind, preferring their faith to their relatives, clans, property, livelihood, friends, and life memories. They abandoned all this for their faith. Their migration in this way, abandoning all that was dear, including their own families, provided an example of how faith grips one’s whole being. They provided a practical example of the integrity of the Islamic personality, confirming the Qur’anic statement: “Never has God put two hearts in one man’s body.”

A different situation, however, arose in Madinah as Islam began to infiltrate homes. The result was that some members of a family became Muslims while others did not. Relations between people were often severed; family bonds became shaky, and there was an even greater disruption of social bonds. The Muslim society was still in its infancy and the Muslim state was still more of an idea than a solid regime with lasting roots

This gave a new faith a strong moral impetus that superseded all emotions, traditions, social institutions, and bonds, making faith the only bond that unites hearts. At the same time, it united the small units that separated from their natural roots in the family and the clan, thus replacing the ties of blood, family, interest, friendship, race, and language. It united these Muslim units into a well-knit and coherent block that showed a high degree of solidarity, cooperation, and mutual care. This was not initiated by legislative texts or government orders; instead, it was based on an inner impetus that was stronger than anything that was familiar in ordinary human life. This provided the basis for the rise of the Muslim community, which could not be otherwise established.

The Muhajirin (i.e. the migrants from Makkah) were welcomed in Madinah by its Muslim residents, the Ansar. The Ansar opened their hearts and homes to them and gave them shares in their property. In fact, they were so keen to make the Makkan Muslims feel welcome in their new abode that the Ansar drew lots to decide who would take each of the Muhajirin: this because there were only a few of the latter as compared with the great many Ansar who were keen to host them. They, in fact, shared with the Muhajirin everything they had, willingly and with warm hearts that betrayed no trace of avarice or showing off.

The Prophet established a bond of brotherhood between individuals of the Muhajirin and individuals of the Ansar, naming every two brothers, thereby giving rise to a unique bond in the history of mutual solidarity between believers in the same ideology. Indeed this brotherhood superseded the blood relationship, as it included rights of inheritance and other commitments between relatives. The resulting moral impetus was strong because the Prophet’s companions took to the new bond seriously, in the same way as their attitude toward everything Islam laid down. This impetus was essential to the rise of Islamic society and its protection, providing all, if not more than what could have been provided by a state that enjoyed stability and well-established laws. Thus, the bond of Islamic brotherhood was necessary to safeguard and consolidate the new Muslim community in its exceptional and highly complicated circumstances. A similarly strong impetus is essential for the rise of any community facing equally unusual circumstances until it begins to have a stable state with well-defined laws that give it normality.

Although Islam welcomes such a strong impetus, it nonetheless wants Islamic society to have a foundation that relies on the normal resources its people can give in ordinary situations, not on what people are ready to sacrifice in exceptional circumstances. This is essential because once an emergency is over, people should return to their normal and ordinary standards. Therefore, once circumstances in Madinah began to settle after the Battle of Badr when the new Muslim state became more stable, social conditions and means of livelihood improved, and all were able to earn their living, the Qur’an amended the system of brotherhood. It abrogated the commitments attached to it, which normally arise from family and blood relations, but retained it as a moral bond of brotherhood that can be reactivated in reality whenever needed. Thus, the Muslim community returned to a normal situation in which inheritance and other binding commitments are limited to blood relatives as they have always been in God’s original decree and natural law: “Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers (of Madinah) and those who have migrated (for God’s sake). Nonetheless, you are to act with kindness toward your close friends. This is written down in God’s decree.”

The Ship That Will Never Sink

Let us board “the ship of Tawheed” at the beginning of the new year and sail safely from this world of trials and temptations to the eternal world of ultimate bliss and enjoyment. May Allah guide and assist us to achieve this goal with sincerity and we undertake this task solely for the pleasure of Allah, the Almighty.

Let us build this ship and move away from the destructive waves of polytheism and innovations by putting up the sails of ‘Kalimatus Ikhlas’. We are well aware of the story of Prophet Nuh and his ship. It was indeed the ‘ship of Tawheed’ and by the will of Allah, it reached its destination with success. To build and board this ship we all have to ask ourselves; why are we here? What is the purpose of our life? What will be our destination? The answer should be as follows: And I have not created the jinn and the men except that they should worship Me. (Qur’an, 51:56)

Here the word ‘worship’ means to single out Allah in each and every aspect of life. As for the specific meaning of worship, Sheik Al Islam Ibn Taymiyyah (may Allah have mercy on him) said, “Worship is a comprehensive term covering whatever Allah loves and is pleased with, both words and actions, the apparent or the hidden; such as love, hope, fear, dependence, seeking refuge, having awe, prayer, fasting, zakah and other duties prescribed by Islam.”

May Allah have mercy on us to enrich our knowledge. Let us conduct a brief study of our esteemed and beloved Prophet’s (peace be upon him) life in Makkah. In the first 13 years of his prophethood, we know that he was busy expounding the essentials of monotheism and eradicating the scourge of polytheism. Prophet Muhammed (peace be upon him) prepared the Sahabiyat (companions) for migration. Their hearts migrated from worldly riches and they desired for the sought world of the hereafter and strove for the pleasure of Allah, The All-Glorious. This led to building strong ties with Allah and His Messenger (peace be upon him). They coveted Jannah and continuously sought escape from the torments of the hellfire.

What is the first obligation and prohibition that Allah has prescribed for mankind?
The first obligation is to single out Allah in all worship, and the first prohibition is not to associate anything with Him as it is clear from many of the verses from the Noble Qur’an. “And your Lord has commanded that you shall not worship (any) but Him, and goodness to your parents. (Qur’an, 17:23) Allah has stated the prohibitions and the obligations with “none has the right to be worshipped but Allah” as is obvious from the verses below. “And worship Allah and do not associate anything with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful. (Qur’an, 4:36)

Say, “Come I will recite what your Lord has forbidden to you (remember) that you do not associate anything with Him and show kindness to your parents and do not kill your children for (fear of) poverty. We provide for you and for them and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.” (Qur’an, 6:151)

What is the right of Allah upon His slaves and what is the right of the slaves upon Allah?
The Prophet Muhammad (peace be upon him) said, “O Muadh! Do you know what Allah’s right is upon His slave ?” I said, “Allah and His Messenger know better.” The Prophet (peace be upon him) said, “They worship Him (Allah) Alone and do not associate any partner in worship with Him (Allah). Do you know what their right upon Him is?” I replied, “Allah and His Messenger know better.” The Prophet (peace be upon him) said, “He will not punish them (if they did so).” [Bukhari]

This shows the tremendous importance of the Tawheed (monotheism), and the wisdom behind the creation of the jinn and mankind. It is to worship Allah alone and reject all objects of worship besides Him. May Allah enable us to sail on this ship with guidance and success.

Let us set sail in “the ship of Tawheed” with our family and friends and attain security and guidance from Allah as He the Exalted says: It is those who believe in the Oneness of Allah and worship none but Him Alone and confuse not their belief with Zulm wrong i.e. by worshipping others besides Allah, for them (only) there is security and they are the guided. (Qur’an, 6:82)

It is Allah’s promise that the one who actualizes Tawheed and keeps his belief clear from the many shades of polytheism for him there will be complete security in five things; his religion, mind, health, wealth and offspring.

Not believing in Tawheed will result in a loss of security and guidance, the greatest loss a person can ever suffer. Even the Prophets were constantly reminded of Tawheed as Allah’s Messenger (peace be upon him) said, “ When Musa [Moses] said: “O my Rabb, teach me something by which I can remember You and supplicate to You.” Allah answered: “say, O Musa La ilaha illallah (none has the right to be worshipped).” Musa said: “O, my Rabb, all Your slaves say this.” Allah said: “O, Musa, if the seven heavens and all of their inhabitants besides Me, and the seven earths were in a pan (of a scale) and La ilaha illallah was in (another) pan La ilaha illallah would outweigh them.” (Al-Hakim)

This means that if the sins of the slaves of Allah reached the weight of the seven heavens along with all its inhabitants besides Him, and the weight of the earth, the statement La ilaha illallah would outweigh the weight of the sins. This is the greatest virtue of Tawheed and it is only for those in whose heart it is planted firmly with a strong belief and complete faith. He should be a sincere believer and should have no doubts relating to it. He should understand its value, seek pleasure in it and love its meaning. He must also not associate anything with Him in worship and that is when his heart will be strong and pure with the statement of Tawheed. The mere uttering of it enlightens him, and gives him peace apart from washing away his sins.

The Messenger of Allah said,” Allah says: O, son of Adam! If you came to Me with sins filling the earth, then you meet Me without associating anything in worship with Me, I would come to you with its (the earth’s) full of forgiveness.” (Al-Tirmidhi)

Now, why is it that the statement of Tawheed outweighs everything except Allah, the Highest? It is because the statement with its conditions has great value and virtue that no man or Jinn can imagine. The statement singles out Allah, the Highest, in a unique way. It contains negation of worship to anyone besides Him and affirmation of worship solely for Him. The pure essence of singling out can only be obtained through negation and affirmation. To ponder upon is the fact that if Prophets were in need of reminders then how is it that we are ignorant of such a great matter and to top it all most of us don’t even strive toward learning it.

Nowadays many of ignorant Muslims claim that one who utters the Kalimatul Ikhlas will enter paradise. Merely uttering the Kalima will not lead to the peace and blessings of paradise. One has to say the Kalima wholeheartedly, observe the five pillars of Islam, adhere to the teachings of the Prophet (peace be upon him), and read the Qur’an. Only then that he will be granted bounties and favors from Allah, the Highest. However, if he says the statement of Tawheed, but does not abstain from Shirk he will not be entitled to the promise mentioned in the Hadith above.

Thus, one’s heart must be filled with Allah’s greatness, praise, glory, magnificence, honor, and love. When it is totally suffused with these attributes of Allah, The Supreme, will forgive him and make the fire forbidden for him that is without any punishment.

For indeed Allah has forbidden hell for those people who say: “There is nothing worthy of being worshipped but Allah, thereby seeking the pleasure of Allah.” (Bukhari and Muslim)

May Allah, The All-Forgiving forgive us and admit us to paradise without reckoning, so that we may also be a part of His abundant favors, blessings and mercy.

-By Farzana Qamar

Turning To The Qur’an In Times Of Tribulation

The murder of a family member causes great unrest in one’s heart. And indeed the death of a small animal is sufficient for an individual to remember the return to their Lord. Upon the idea of the creation of mankind, the Angels were disturbed because of the potential level of injustice and the spilling of blood that we would cause. Yet Allah, with His infinite wisdom created mankind and informed them of their role as custodians of truth and justice in this world. With this in mind, we reflect on the current situation of the world, and the escalating legitimized removal of wealth, freedom, and life.

The greatest crimes on a global scale are arguably those committed against Muslims and many find entertaining the regular action-packed news of the ‘progress’ being made to maintain safety and security. But the same ‘progress’ is at the expense of the freedom and lives of many Muslims who are often unable to fulfill their basic human necessities. Chilling is the image of another Muslim being killed and even more so, the mass murder that we witness regularly. Allah informs us that “the believers are nothing else than brothers,” (Qur’an, 49:10) and His Messenger (peace be upon him) said that “the Muslim nation is like one body…if a single part hurts then the rest feels the suffering with fever, and cannot sleep.” (Al-Bukhari and Muslim)

Throughout history trials and tribulations have faced those nations that affirmed the truth of Allah’s sovereignty and unity of worship. However, this nation, as in those who follow Muhammad (peace be upon him), has been given a special status coupled with a complete and comprehensive source of guidance to last till the Day of Resurrection.

“Thus We have made you the best nation so that you be witnesses over mankind, and the Messenger (Muhammad) be a witness over you.” (Qur’an, 2:143)

The Muslims must therefore appreciate and understand the position that they hold and turn to the guidance that they have been blessed with. Some individuals feel secure from such trials, and find themselves busy with their own affairs. Yet Allah warns us: “Do people think they will be left alone because they say we believe, and will not be tested. And indeed We tested those who were before them. And Allah will certainly make known (the truth of) those who are true, and will certainly make known (the falsehood of) those who are liars.” (Qur’an, 29:2-3)

All of mankind will therefore be tested and in addition, the same tests will affect both the sinners and pious among mankind due to their vastness. In another verse we are warned:

“And fear the Fitnah (affliction and trial, etc.) which does not affect only those of you who do wrong (but it may afflict all the good and the bad people), and know that Allah is Severe in punishment.” (Qur’an, 8:25)

Tribulations and whatever else the Prophet (peace be upon him) informed us about must surely take place. Therefore, it is incumbent upon Muslims to observe patience, prepare, and be cautious of them. In fact, we must take extra caution in our current times because we have drawn closer to the final hour. The nature of tribulations is that they spiral out of control and often confuse people so that one would assume something prohibited to be permissible or vice versa. The 9/11 and 7/7 events are pertinent examples and the perpetrators are unable to control the plethora of consequences that result.

Due to the complexity of tribulations and their potential implications, many respond incorrectly and often go to extremes, despite knowing the Qur’an has been revealed to guide us in all of our affairs.

If a Muslim responds to a situation in accordance with the Qur’an then they will be elevated in status and rewarded, while if they do otherwise they will be lowered and face the consequences. Thus, we find guidance through correctly contemplating the verses and in particular stories of the Qur’an, and contrasting them with our own situations. Allah says:

“(This is) a Book which We have sent down to you full of blessings, so that they may ponder over its verses, and so that men of understanding may remember.” (Qur’an, 38:29)

Many of the stories in the Qur’an provide exemplary responses which can be correlated to situations that we witness today. Stories of true leaders, who acquired great strength in their belief, were steadfast upon the truth, and endured physical, mental, and emotional tests. Every Muslim who is granted wisdom must contemplate the path that Allah chose for the best of the believers.

Patience and firmness in the religion of Allah, while seeking the reward in the next life, is perhaps the most common lesson that can be taken from the stories in the Qur’an. The knowledge and wisdom in these stories are abundant and a fundamental source of insight into these stories is authentic exegesis.

The Qur’an is the source of guidance, honor, and strength for Muslims. We must all build a relationship with the Qur’an, study its meaning and understanding, contemplate its verses, and remember Allah through them. Allah says:

“Verily, in the remembrance of Allah do hearts find rest.” (Qur’an, 13:28)

Unnecessary Obstacles To marriage

Young women have many hopes and dreams. Among the most important of these dreams focus upon their future husbands, the men who are going to be their partners through the long and arduous journey of life. Some girls want their husbands to be young and handsome. Others prefer men who are gentle and romantic. Still, others want their husbands to be rich or famous.

These dreams are sometimes beset by obstacles that prevent the young woman from ever realizing them, obstacles to marriage that are uncalled for and unnecessary. Among the most important of these are the following:

1. Studies: This can take many years, depending on the program of study undertaken and the desired degree goals. In truth, a woman’s marriage is not incompatible with her furthering her studies. What it needs is for there to be an understanding from the onset between the husband and wife about the matter of her studies.

I see this as part of facing up to our changing circumstances. There are many destructive influences that beset our young men and women today. The mass media has an overwhelming effect. The world is more open. Early marriage has become more of a necessity for our young men and women than it has ever been before. It needs to be given priority. A young woman should give the matter her attention, as should her parents.

2. The father: A father may turn away prospective suitors for his daughters for many reasons. These reasons might be financial or cultural. Sometimes the father insists that his daughter marry one of her cousins or no one else.

Consider the following examples:

• A woman over 30 years of age complains that her father has a distorted sense of his own greatness and sees himself as a man of considerable importance and status. He refuses to marry his daughter to anyone except a man who satisfies his standards. Such a man will never come.

• A university graduate who works and is obliged to give her monthly salary over to her father in full is prevented by her father from ever marrying for reasons that are obvious.

A father prohibiting his daughter from marriage is a terrible crime that makes the skin crawl. Even if the father’s faith is weak and he is not God-fearing, we would think that he would have some humanity or mercy in his heart. We find more mercy exhibited by wild animals for their children. While this father sleeps comfortably in his room with his wife at his side, his grown-up daughters are tossing and turning restlessly in their beds, because they are being denied the greatest of physical blessings that Allah has placed within us the drive to seek out.

Allah is speaking to every believer when He says: “…do not prevent them from marrying their husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.” (Qur’an, 2:232)

So where are those who believe in Allah and the Last Day?
Preventing one’s daughters from marrying suitable men with whom they are pleased is a serious form of oppression. Friends and relatives need to intervene in order to help those women and free them from their confinement. If this does not happen, then the courts need to intervene. Social and governmental agencies should be mobilized to protect women who are being prevented from marriage and confront the transgression of those fathers.

It is true that most fathers are merciful and feel compassion for their daughters and it is allowed for them to prevent their daughters from marrying certain suitors when they have a valid reason to do so. However, there are situations – though they may be few in number, they are seriously painful for the women involved – where outside intervention is needed. In many cases, the daughter will be unable to speak up in her own defense or voice a complaint.

This is because she fears destroying her relationship with her father or fears that her reputation will be tarnished. She might not have any opportunity to leave home in the first place or to speak to anyone who can air her grievances on her behalf. In this way, she can spend her whole life and waste her youth in bitter waiting.

3. The man: The young man who wishes to get married wants a beautiful wife, and beauty to him is what his eyes have grown accustomed to seeing in the movies and on television. He wants her to be fair in complexion, tall, and young. He wants her to have the beauty of a fashion model, the piety of the Prophet’s Companions, and the wealth of a tycoon, without him having to exert any effort on his part. He needs to come down to earth.

This may be one of the negative effects of constantly watching movies and programs that cause our young people to live in a fantasy world that has no connection whatsoever with reality. Even if a young man lowers his unrealistic standards, he remains in distress and this puts a strain on his future relationship with his wife.

Allah tells us: “O you who believe! Follow not Satan’s footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong.” (Qur’an, 24:21)

4. Exuberant costs: Heavy expenditures for marriage as well as numerous and excessive material demands place a great burden upon the shoulders of young men, forcing them to turn away from the prospect of marriage.

The postponement of marriage is a hindrance that everyone must work together to solve. It has to be addressed publicly by scholars, orators, intellectuals, public figures, and reformers. The means to marriage need to be simplified. Institutions need to be established to facilitate marriages materially, socially, and on a personal level.

By Sheikh Salman Al-Oadah – Islam Today

Practical Tips For Praying Qiyam Al-Layl

Qiyam means standing and Qiyam Al-Layl means standing at night. In Islamic terminology, both words refer to the voluntary night prayer, whose time extends from after the Isha prayer until dawn.

Other common names for Qiyam Al-Layl are Salat-ul-Layl (the night prayer), Tahajjud (from hajada, meaning remained one who awake at night), and Taraweeh (resting).

A widespread misconception is that Tahajjud is a different night prayer than Qiyam or Taraweeh. It is important to clarify this misunderstanding and to make clear that the voluntary night prayer is known by different names.

 

1. Ikhlas (Sincerity)
Allah’s Help is required not only for worldly affairs but also for our worship. And Allah helps those who are sincere in their hearts. The Messenger of Allah (peace be upon him) said: “If you are truthful with Allah, then Allah will deliver to you what you wish for.” (An-Nasa’i, Al-Hakim and Sahih Al-Jami’’)

Therefore, one should have a sincere intention to pray Qiyam Al-Layl. One should seek the pleasure of Allah alone and avoid any desire for praise or fame. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” (Qur’an, 98:5)

Imam Ibn Al-Qayyim said: “The degree to which a person is helped and aided by Allah depends on the degree of his intention, drive, aim, and hopes. Help from Allah comes to people in proportion to their drive, intention, hopes, and fears. Failure comes to them in a similar manner.”

2. Know the virtue
Knowing the virtues and rewards of worship encourages us to perform them. The virtue of praying at night during Ramadan supersedes the virtue of praying any other night during the year. Abu Hurairah (may Allah be pleased with him) reported: “Allah’s Messenger (peace be upon him) encouraged the people, without making it an absolute command, to perform Qiyam during Ramadan. He (peace be upon him) used to say: ‘Whoever stands (in Qiyam) in Ramadan out of faith and expectation (of Allah’s reward), all his previous sins will be forgiven.’ ” (Sahih Muslim)

3. Take a nap
Taking a nap before or after Zuhr Salah will reduce stress and give you sufficient energy to wake up late at night to stand in front of your Lord. The Messenger of Allah (peace be upon him) said: “Take a nap, for the Shayateen (pl. of Shaytan) do not take naps.” (At-Tabarani, Al-Sahihah, no. 2647)

4. Sleep as per the Sunnah
• Sleep early! It’s a healthy habit and it was the practice of Allah’s Messenger (peace be upon him). He would sleep immediately after performing the Isha prayer. Abu Barzah Al-Aslami said the Prophet (peace be upon him) used to prefer to delay Isha, and he did not like to sleep before it or talk after it.” (Al-Bukhari)

• Sleep in a state of taharah (cleanliness). Prophet Muhammad (peace be upon him) said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity, but an Angel spends the night with him, and every time he turns over, (the Angel) says, ‘O Allah! Forgive Your slave, for he went to bed in a state of purity.’ ” (At-Tabarani, Sahih Al-Jami’, no. 3831)

• Choose a suitable bed. Extreme luxury and very soft mattresses provoke laziness. We tend to sleep more and become negligent. Ayesha (may Allah be pleased with her) narrated that the pillow of the Prophet (peace be upon him) was made of leather stuffed with palm fibers.” (Abu Dawood and Musnad Ahmad, Sahih Al-Jami’, no. 4714)

• Keep the bed clean and lie on your right side. The Prophet (peace be upon him) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side…” (Al-Bukhari and Muslim)

• Recite the Adhkar (supplications) mentioned in the Sunnah before sleeping. Among the Adhkar are reciting the last two verses of Surah Al-Baqarah; reciting Surah Al-Falaq, Al-Nas, and Ikhlas and blowing in the palms and wiping as much of the body as possible – starting from the head, face, and then the front of the body – three times; and saying Subhan Allah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times. (Al-Bukhari and Muslim)

5. Don’t eat too much
Eating and drinking too much are the main obstacles that make one lazy and negligent of Qiyam Al-Layl. The Messenger of Allah (peace be upon him) said, “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink, and one-third for air.” (Al-Tirmidhi and Ibn Majah, Sahih Al-Jami’, no. 5674)

Abu Juhayfah reported that the Prophet (peace be upon him) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” (Al-Hakim, Sahih Al-Jami’, no. 1190)

6. Exert yourself
Exert yourself to get up and pray. Rise above your desires. Allah says in the Qur’an: “And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allah is with the Muhsinoon (good-doers).” (Qur’an, 29:69)

The Prophet (peace be upon him) said: “The Mujahid (one who strives in the Cause of Allah) is the one who strives against his own self for the sake of Allah.” (Al-Tirmidhi, Al-Sahihah, no. 549)

He (peace be upon him) also said: “When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudu, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allah says to those who are veiled (in the Unseen): ‘Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” (Musnad Ahmad, Sahih Al-Targheeb, no. 627)

7. Regret if you missed it
Qiyam Al-Layl is a great blessing of Allah. He has kept numerous spiritual benefits and rewards for the believer in this prayer. Therefore, one should regret if he misses this great opportunity of achieving rewards and the Pleasure of Allah. 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 the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” (Qur’an, 59:18)

Imam Ibn Al-Qayyim said, “If the slave is responsible and accountable for everything, even his hearing, sight, and innermost thoughts, as Allah says, “…Verily, hearing, sight, and the heart of each of you will be questioned by Allah.” (Qur’an, 17:36), then he should check on himself before he is brought to account.” – As-Sunnah

Ref: ‘The Night Prayers’ by Muhammad Nasir-ud-Deen Al-Albani