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Zakat: The Third Pillar of Islam

Zakat is one of the five pillars of Islam. In importance, it is next to prayer and the commandments concerning Zakat and prayer in the Holy Qur’an occur together.

Zakat literally means purification, growth, righteousness, and blessing. According to the Shariah or Islamic law, it denotes a specific amount in the wealth of Muslims due for distribution among the needy in the community. The obligatory character of Zakat and punishment for those unmindful of this responsibility are spelled out in the Holy Qur’an thus: “Take sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them.” (9:103) and;

“… And those who hoard the gold and silver (Al-Kanz: the money, the Zakat of which has not been paid) and spend them not in the Way of Allah, announce unto them a painful torment – on the Day when that (Al-Kanz) will be heated in the fire of Hell, and with it will be branded their foreheads, their flanks and their backs. “This is the (treasure) which you hoarded for yourselves: Now taste of what you used to hoard.” (9:34)

The payment of Zakat has a healthy impact on the giver, the recipient and the society at large. It purifies the assets of the giver, retains his quest for material goods and creates in him the virtue of sharing his wealth with others. It uplifts him from a life of material pursuit to a life endued with moral purpose.

Zakat satisfies the recipient’s needs and alleviates his suffering. Poverty is an invitation to disbelief; it may kill virtue. That is why Islam, instead of abandoning the poor to the caprice of the rich, makes a compelling demand for Zakat payment. The payer gives Zakat as an act of worship, while the destitute receives it as a right, without any obligation towards the payer.

Zakat thus creates love and brotherhood between the rich and the poor, minimizes social tensions and bridges the gap between the haves and the have-nots. It provides social and economic security to the Muslim community and brings its members closer together. Its rewards are boundless.

According to some Islamic scholars, Zakat in the legal sense means “a right on wealth” or “the specified part of wealth designated by Allah to be given to certain beneficiaries.” Zakat is not a tax.

It is a spiritual-material obligation on every Muslim in possession of a minimum amount of wealth, or more, for a period of one lunar year. The minimum Zakat payable on monetary wealth and on gold and silver is 2.5 per cent, or the 40th part of the wealth.

There are eight conditions which make Zakat obligatory, some of them relating to the owner and others to the possessions. They are: Anyone owning Zakatable wealth must be a Muslim, free person (not a slave), of sound mind, an adult, in complete ownership of his wealth, in possession of such wealth which is over and above the requirements to satisfy the essential needs of the owner and of those legitimately dependent on him or her, free from debt, and in possession of a defined quantity of wealth for one complete lunar year.

Zakat is not obligatory on those who have not reached the age of puberty. A child is not required to pay Zakat even if he or she is the owner of enough wealth which makes Zakat obligatory on an adult. The moment a minor reaches the age of puberty, the regulations relating to Zakat will become applicable. According to some Islamic scholars, however, the guardian of such a child should pay Zakat on behalf of the minor.

Zakat is calculated on the wealth possessed by a person, and unless and until he or she attains the minimum quantity of the specified wealth, he or she is not liable to pay Zakat. This minimum limit is known in the Shariah as Nisab.

The person who has the specified minimum and over is considered wealthy enough to pay Zakat and, in this manner, share his wealth with the indigent. Besides cash, Zakat is applicable only to the following categories of wealth: gold, silver, livestock that graze, and all types of commercial merchandise.

The possession of 7.5 tolas (87.48 grams) minimum gold or 52.5 tolas (612.36 grams) minimum silver, or their equivalent of cash, for one lunar year makes one liable to pay Zakat at the rate of 2.5 percent. It is payable on the minimum and whatever is in excess thereof. If someone possesses some gold and some silver but the quantity of each of the metals does not reach the minimum limit by itself, but they touch the minimum value if put together, then Zakat will become payable on the total.

Gold and silver in any shape or form – jewelry, utensils, etc. are all considered as wealth and Zakat becomes payable on them if the weight reaches the minimum limit and their possession completes 12 lunar months.

All jewelry made of gold or silver is subject to the payment of Zakat if the quantity reaches or exceeds the Nisab limit and remains in possession for 12 months, even if the jewelry is used everyday by the owner or kept for future use, because gold and silver in any form are liable for payment of Zakat. The same is applicable to gold and silver utensils.

Some other schools of Fiqh are of the view that the jewelry worn in normal use of Muslim women of that social status is exempt from Zakat.

Clothes, irrespective of cost and quantity, are exempted from Zakat. But if they have gold or/and silver embroidered or thread work on them, and the weight of gold or/and silver metal used therein reaches or exceeds the minimum Nisab limit, then Zakat will have to be paid on that portion alone at the end of every 12 months.

The amount of money possessed by one which could purchase the minimum Nisab quantity of gold or silver will be regarded as eligibility for the Nisab for the purpose of Zakat. If a person possesses, say, five tolas of gold or 25 tolas of silver, but he also possesses enough cash to purchase 2.5 tola of gold or 27.5 tolas of silver, then he will be considered as having reached the Nisab limit and will be liable to pay Zakat.

There is no Zakat on pearls and/or precious stones, provided they are not meant for trade or investment. Whenever a person’s wealth reaches the minimum Nisab, from that date calculation of the year will begin for the purpose of Zakat and Zakat will have to be paid on the completion of 12 months of the Hijra calendar.

The Importance Of Fajr Prayer

It is easy to understand how the idea of Muslims praying five mandatory prayers a day is misunderstood to mean that they pray only those five observances and no more.

Muslims should know the great status of fajr in the sight of Allah. Allah (SWT) says (interpretation of the meaning) “Establish regular prayers at the sun’s decline till the darkness of the night, and the recital of the Quran in the Fajr prayer, for the recital of the fajr, is witnessed” (Al-Israa 17:78)

In addition, The Prophet (PBUH) said:
“Whoever prays the fajr prayer in congregation, it is as if he (or she) had prayed the whole night long.” [Muslim & Tirmidhi].

Now, to show the seriousness of missing this prayer, we present the hades of the prophet (PBUH) “the most burdensome prayers for the hypocrites are Isha and Fajr, but if they only knew what they contain, they would come even if they had to crawl.” [Ahmad]

The Fajr (dawn) prayer is amongst the most important acts of worship, being one of the five obligatory prayers. unfortunately, many of us have become so used to missing it at its prescribed time – which ends at sunrise – that we have forgotten its position in our religion, and barely feel anything is wrong when we wake up in the morning for work or school without having performed the fajr prayer. on the other hand, if one of us was to miss a job interview or a flight, we all know how disappointed he or she would feel the fajr (dawn) prayer is amongst the most important acts of worship, being one of the five obligatory prayers.

Do not let satan benefit from his actions. do not put off a good that you intended to do as you never know how much reward you might receive from the hardships you encounter while trying to achieve that good.

Praying Inside The Ka’bah

Offering prayer inside the Ka’bah is a Sunnah act of the Prophet (peace be upon him). It is recommended to do so if possible in our present time.
However, if one is unable to do it, the Haj is valid.

It is recommended to perform prayer inside the Ka’bah if one is able to do it without inflicting hardship on himself or others. It is reported that the Prophet (peace be upon him) did so and said, “I fear that I have placed difficulty on my Ummah.”

When A’ishah asked the Prophet (peace be upon him) about offering prayer inside the Ka’bah, he said, “Pray in Al-Hijr, for it is a part of it.”

These texts indicate that such an act is a deed that fetches great reward. However, a Muslim should not harm others in order to get in there.

Upon entering the Ka’bah, a Muslim is recommended to pray two rak’ahs and say “Allah-o-Akbar” and make as much dua (supplication) as he can, for by doing so he is following the guidance of the Prophet (peace be upon him).

How To Get Your Du’aa Answered

IMAM Ibn Al-Qayyim (Allah’s mercy on him) said: Du’aa and ta’awwudhat (prayers seeking refuge with Allah) are like a weapon, and a weapon is only as good as the person who is using it; it is not merely the matter of how sharp it is. If the weapon is perfect and free of faults, and the arm of the person using it is strong, and there is nothing stopping him, then he can lay waste the enemy. But if any of these three features is lacking, then the effect will be lacking accordingly.”

From this, it will be clear that there are etiquette and rulings that must be fulfilled in the Du’aa and in the person making the Du’aa. There are also things that may prevent the Du’aa reaching Allah or being answered these things must be removed from the person making the Du’aa and from the Du’aa. When all of the following conditions are fulfilled, then the Du’aa may be answered.

– Sincerity in making Du’aa. This is the most important condition. Allah has commanded us to be sincere when making Du’aa.

Sincerity in Du’aa means having the firm belief that the One upon Whom you are calling (Allah, may He be glorified and exalted) is alone able to meet your need, and it also means avoiding any kind of showing off in your Du’aa.

– Repentance and turning back to Allah. Sin is one of the main reasons why Du’aas are not answered, so the person who is making Du’aa should hasten to repent and seek forgiveness before he makes Du’aa. Allah tells us that prophet Nuh (peace be upon him) said:

“I said (to them): Ask forgiveness from your Lord, verily, He is Oft-Forgiving. He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” (Nuh 71: 10-12)

– Beseeching, humbling oneself, hoping for Allah’s reward and fearing His punishment. This is the spirit, essence, and purpose of Du’aa. Allah says: Invoke your Lord with humility and in secret. He likes not the aggressors. (Al-A’raf 7: 55)

– Urgently beseeching and repeating the Du’aa without getting exasperated or bored; this is achieved by repeating the Du’aa two or three times. Restricting it to three times is preferable, in accordance with the Sunnah of the Prophet (peace be upon him). Ibn Mas’ud (Allah be pleased with him) narrated that the Prophet (peace be upon him) liked to say a Du’aa three times and ask for forgiveness three times. This was narrated by Abu Dawud and An-Nasa’i.

– Making Du’aa at times of ease, and saying more Du’aas at times of plenty (of wealth). The Prophet (peace be upon him) said: “Remember Allah during times of ease and He will remember you during times of hardship.” (Ahmad)

– Seeking to draw closer to Allah by calling upon Him by His Most Beautiful Names and Sublime Attributes at the beginning of the Du’aa or at the end. Allah says: “And (all) the Most Beautiful Names belong to Allah, so call on Him by them . . . ” (Al-A’raf 7: 180)

– Choosing the clearest and most concise words and the best of Du’aas. The best of Du’aas are those of the Prophet (peace be upon him), but it is permissible to say other words according to the specific needs of a person.

Other aspects of the etiquette of making Du’aa, although they are not obligatory, are: to face the Qiblah; to make Du’aa in a state of purity; to start the Du’aa with praise of Allah and blessings upon the Prophet (peace be upon him). It is also prescribed to raise the hands when making Du’aa.

One of the things that help to bring a response to Du’aa is to seek the best times and places. Among the best times is the time just before Fajr (dawn), the last third of the night, the last hour of Jumu’ah (Friday), when rain is falling, and between the adhan and iqamah. Among the best places are mosques in general, and Al-Masjid Al-Haram [in Makkah] in particular.

Among the situations in which Du’aa is more likely to be answered are: when one is mistreated or oppressed, when one is traveling, when one is fasting, when one is in desperate need, and when a Muslim makes Du’aa for his brother in his absence.

Things which may prevent Du’aa from being answered include:

– When the Du’aa is weak in itself, because it involves something inappropriate, or involves bad manners towards Allah, may He be exalted, or it is inappropriate, which means asking Allah for something which it is not permitted to ask, e.g. when a man asks to live forever in this world, or he asks for a sin or something haram, or he prays that he will die, and so on. Abu Hurairah (Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said: “A person’s Du’aa will continue to be answered so long as he does not pray for something sinful or for the breaking of family ties.” (Muslim)

When the person who is making Du’aa is weak in himself because he is faint-hearted in his turning towards Allah. This may be either because of bad manners towards Allah, may He be exalted – such as raising his voice in Du’aa or making Du’aa in the manner of one who thinks he has no need of Allah; or because he pays too much attention to the wording and tries to come up with unnecessarily ornate phrases, without paying attention to the meaning; or because he tries too hard to weep or shout without really feeling it, or he goes to extremes in that.

– The reason why his Du’aa is not answered maybe because he has done something that Allah has forbidden, such as having unlawful wealth,  whether it be food or drink or clothing or accommodation or transportation, or he has taken an unlawful job, or the stain of sin is still in his heart, or he is following bid’ah (innovation) in religion, or his heart has been overtaken by negligence.

– Consuming unlawful wealth. This is one of the major reasons why Du’aas are not answered. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:

“O people, Allah is Good and only accepts that which is good. Allah commanded the pious to follow the same commandments as He gave to the Messengers. He says: [O ye messengers! Eat of the Taiyyabat [all kinds of Halal foods which Allah has made lawful . . .” (Al-Mu’minun 23: 51). Then he mentioned a man who has traveled on a long journey and is disheveled and covered with dust; he stretches forth his hands to the heaven, (saying) “O Lord, O Lord”, but his food is haram (unlawful), his drink is haram, all his nourishment is haram, so how can his Du’aa be accepted? (Muslim)

The man described by the Prophet (peace and blessings of Allah be upon him) had some of the characteristics which help Du’aas to be answered – he was traveling and he was in need of Allah, may He be exalted and glorified – but the fact that he consumed haram wealth prevented his Du’aa from being answered. We ask Allah to keep us safe and sound.

– Trying to hasten the response. Abu Hurayrah (may Allah be pleased with him) said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “The Du’aa of any one of you, will be answered so long as he is not impatient and says not, I made Du’aa but it was not answered.‚” (Al-Bukhari and Muslim)

– Making the Du’aa conditional, such as saying, “O Allah, forgive me if You will” or “O Allah, have mercy upon me if You will.” The person who makes Du’aa has to be resolute in his supplication, striving hard and earnestly repeating his Du’aa. The Prophet (peace and blessings of Allah be upon him) said: “Let not any one of you say, O Allah, forgive me if You will, O Allah, have mercy on me if You will. Let him be resolute in the matter, whilst knowing that no one can compel Allah to do anything.” (Al-Bukhari and Muslim)

In order for Du’aa to be answered, it is not essential to adhere to all of these points and be free of all that could prevent one’s Du’aa from being answered. That is something which happens very rarely. But one has to try hard and strive towards achieving this.

Another important point is to realize that the response to the Du’aa may take different forms: either Allah will respond and fulfill the desire of the person who made the Du’aa, or He will ward off some evil from him because of the Du’aa, or He will make something good easy for him to attain because of it, or He will save it with Him for him on the Day of Resurrection when he will be most in need of it.

Signs Of Love For The Beloved Prophet SallAllaho Alaihi wa Sallam

Someone who claims that he/she loves another will prefer that person to all others, he will also prefer what they like, if it were otherwise then he would be acting and his love would not be sincere. The following signs will be apparent in those who truly love the Prophet SallAllaho Alaihi wa Aalihi wa Sallam,

First: The first sign of love for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is that he/she will follow his example, apply his prophetic way in words, deeds, obedience to his commands, avoidance of whatever he prohibited, and adopt his manner in times of ease, hardship, joy, and disappointment. Allah says, “Say (Prophet Muhammad, ‘If you love Allah, follow me, and Allah will love you.” [Aal Imran : 31]

Second: The second sign is that he/she will set aside his own desires and appetite in preference to the law established and encouraged by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Allah says, “Those before them who had made their dwelling in the abode (City of Medina), and because of their belief love those who have emigrated to them; they do not find any (envy) in their chests for what they have been given and prefer them above themselves, even though they themselves have a need.” [al Hashr : 9]

Third: The third sign is that a person’s anger toward others is only for the sake of seeking the pleasure of Allah. Anas, Malik’s son was told by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, “My son, if you can refrain from holding a grudge in your heart from morning to evening, then do so.” He then added, “My son, that is part of my prophetic way. Whosoever revives my way has loved me, and whosoever loves me is with me in the Garden.” [Sunan Tirmidh, Kitab al-Ilm, Vol 4, Page 151]

If a person possesses this fine quality, then he/she has perfect love for Allah and His Messenger. If he is found to be slightly lacking in this quality then his love is imperfect, but not devoid of it. The proof of this is found in the saying of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, when a person faced punishment for imbibing. As the person was about to receive his punishment a man cursed the offender, whereupon the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, “Do not curse him. He loves Allah and His Messenger.” [Sahih Bukhari, Kitab al-Hudood, Vol 3, Page 133]

Fourth: The fourth sign is that one mentions the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, in abundance – whosoever loves something, it is constantly upon his tongue. [Al Shifa bi Ta’reefi Huqooq al-Mustafa, Vol 2, Page 32]

Fifth: The fifth sign is yearning to meet the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Every lover yearns to be with their beloved. When the tribe of Ash’arites approached Medina, they were heard chanting, “Tomorrow, we will be with those we love, Muhammad and his Companions!” [Dalail an-Nabuwwah lil Bayhaqi, Vol 5, Page 351]

Sixth: The sixth sign is that as well as the remembrance of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, someone who loves him will be found praising and respecting him whenever he is mentioned and displays humility, and lower himself when he hears his name. We are told by Isaac At -Tujibi that after the passing of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, whenever the Companions heard his name they became humble, their skin trembled and they wept. As for the other followers of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, some experienced the same out of love and yearning for him, whereas others did so out of respect and esteem. [Al Shifa bi Ta’reefi Huqooq al-Mustafa, Vol 2, Page 33]

Seventh: The seventh sign is the love expressed for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and the People of his House, and his Companions – the Emigrants (Muhajirun) and the Helpers (Ansar) alike for his sake. A person with this sign will be found hostile to those who hate them.

Of Al Hasan and Al Hussain, may Allah be pleased with them, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, “O Allah, I love them, so please love them.”

Sahih Bukhari, Kitab al Manaqib, Vol 5, Page 23
Sahih Muslim, Kitab al Fadhail, Vol 4, Page 1883
Sunan Tirmidhi, Kitab al Manaqib, Vol 5, Page 327

Al-Hasan said that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, also said, “O Allah, I love him, so love the one who loves him.” Of his two grandsons, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, also said, “Whosoever loves them, loves me.” Then he said. Whosoever loves me, loves Allah. Whosoever hates them hates me and whosoever hates me hates Allah.”

Muqaddam Sunan Ibn Maja, Vol 1, Page 51
Majma’ az-Zawaid, Vol 9, Page 180

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, “Do not make my companions targets after me! Whosoever loves them, loves them it is because they love me, and whosoever hates them it is through their hatred of me. Whosoever harms them, harms me. Whosoever does something to hurt me does it is as if it is hurtful to Allah. Whosoever does something that appears to be hurtful to Allah is about to be seized.”

Sunan Tirmidhi, Kitab al Manaqib, Vol 5, Page 358
Musnad Ahmad, Vol 5, Page 54

Of his family, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said referring to Hadrat Fatima, may Allah be pleased with her, “She is part of me, whosoever hates her hates me.”

Sahih al Bukhari, Kitab al Manaqib, Vol 5, Page 24
Sahih Muslim, Kitab Fadhail as-Sahaba, Vol 4, Page 1903

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, told Hadrat Ayesha to love Osama, Zaid’s son because he loves him. [Sunan Tirmidhi, Kitab al-Manaqib, Vol 5, Page 342]

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, spoke of the Helpers (Ansar) saying, “The sign of certain faith is love for the Ansar, whereas the sign of hypocrisy is hatred for them.”

Sahih al Bukhari, Kitab al Manaqib, Vol 5, Page 27
Sahih al Bukhari, Kitab al Iman, Vol 1, Page 9
Sahih Muslim, Kitab al Iman, Vol, Page 85

Omar’s son tells us that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, “Whosoever loves the Arabs loves them because he loves me. Whereas whosoever hates them hates them because of their hatred of me.” [Al Shifa bi Ta’reefi Huqooq al-Mustafa, Vol 2, Page 34]

The fact is when someone loves another, he loves everything that person loves, and this was indeed the case with the Companions. When Anas saw the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, eating a piece of pumpkin, he said, “From that day I loved pumpkins.” [Al Shifa bi Ta’reefi Huqooq al-Mustafa, Vol 2, Page 34]

Al-Hasan, the grandson of the Prophet, may the peace of Allah be upon them, went with Jafar to Salma and asked her to prepare some food for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, used to eat. [Shamail Tirmidhi, Page 155]

Omar once saw the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, wearing a pair of yellow-coloured sandals, so he too wore a pair of the same colour.

Sahih al Bukhari, Kitab al-Libas, Vol 7, Page 132
Sahih Muslim, Kitab al-Hajj, Vol 2, Page 844

Eighth: The eighth sign is hatred of anyone who hates Allah and His Messenger, praise, and peace be upon him. Such people are those who show hostility towards Allah and His Messenger. Believers having this sign avoid all who oppose the prophetic way, and are in opposition to those who introduce innovations into the prophetic way (that are against the spirit of Islam) and find the law he established burdensome. Allah says, “You shall find no nation believing in Allah and the Last Day loving anyone that opposes Allah and His Messenger.” [al Mujadilah : 22]

Ninth: The ninth sign is found in those who love the Qur’an which the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, brought, by which the Prophet and they were guided. When asked about the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, Hadrat Ayesha, may Allah be pleased with her, said, “His character was that of the Qur’an.” Part of the love of the Qur’an is listening to its recitation, acting according to it, understanding it, keeping within its bounds, and the love of Prophet Muhammad’s way. [Al Shifa bi Ta’reefi Huqooq al-Mustafa, Vol 2, Page 35]

Sahl, Abdullah’s son spoke of this sign saying, “The sign of loving Allah is love of the Qur’an. The sign of loving the Qur’an is the love of the Prophet. The sign of loving the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is love of his prophetic way. The sign of loving the prophetic way is the love of the Hereafter. The sign of loving the Hereafter is hatred for this world. The sign of hatred for this world is that you do not amass any of it except for provisions and what you need to arrive safely within the Hereafter.” [Al Shifa bi Ta’reefi Huqooq al-Mustafa, Vol 2, Page 35]

Masood’s son said, “No one needs to ask himself about anything other than the Qur’an, if he loves the Qur’an then he loves Allah and His Messenger” praise and peace be upon him. [Bayhaqi fil Aadaab, Page 522]

Tenth: The tenth sign of love for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is to have mercy on his nation by advising them well, striving for the betterment of their interest, and removing anything that is harmful from them in the same way that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, was “gentle and merciful to the believers.” [al-Taubah : 128]

Eleventh: The eleventh sign of perfect love is found in whosoever restricts himself through self-denial, preferring poverty to the attractions of the world. The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, told Abu Sa’id Al Khudri, “Poverty for those of you who love me flows quicker than a flood from a mountain’s peak to its base.” [Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 7]

A man came to the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and said, “O Messenger of Allah, I love you.” The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, warned, “Be careful of what you say.” The man repeats his love for him thrice, whereupon the Prophet SallAllaho Alaihi wa Aalihi wa Sallam told him, “If you love me prepare yourself quickly for poverty.” [Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 7]

O, Dear Almighty ALLAH! We ask you of filling our hearts with the true and immense Love of your Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. Keep us alive on His Sunnah and bless us with the death on Iman in the Beloved City of your Beloved Prophet SallAllaho Alaihi wa Sallam and make our Cessation with Ahl al-Baqee’ ash-Sharif… Aameen!!