In the Name of Allah, the Most Glorified and Exalted, Who says in the Qur’an,
"Verily, those who say: 'Our Rabb is (only) Allah,' and thereafter stand firm and straight, on them shall be no fear, nor shall they grieve.
Such shall be the dwellers of Paradise, abiding therein (forever) – a reward for what they used to do." (46:13-14)
From the first part of the article, insha-Allah, we now understand the importance of coupling faith with actions. But is this enough to achieve salvation?
Abu Hurairah (RA) reported: The Messenger of Allah (SAW) said, "Follow the right path of faith strictly, and be steadfast; and keep in mind that none of you can achieve salvation through his (good) actions."
Someone asked, "Not even you, O Messenger of Allah?"
He (SAW) said, "Not even me, unless Allah grants me His Mercy and Grace." (Muslim)
Although the importance of faith and actions is beyond doubt, this Hadith tells us that we cannot depend entirely on this. In particular, this is important because very often there are shortcomings in our actions. It is therefore essential that we pray to Allah that He accept from us our good deeds, that He grant us His Infinite Mercy and that He grant us sincerity because even the greatest noble deed is invalid without it.
Friday 28 December 2007
12.1, Uprightness and Steadfastness
In the Name of Allah, the Most Gracious, the Most Merciful, Who says in the Qur’an,
"Verily, those who say: 'Our Rabb is Allah (Alone),' and then they stand firm, on them the angels will descend (at the time of their death) (saying): 'Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!
'We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask.
'An entertainment from (Allah), the Oft-Forgiving, Most Merciful.'
And who is better in speech than he who invites to Allah and does righteous deeds, and says, 'I am one of the Muslims.'" (41:30-33)
The topic of this article is the mark of perfect of faith; uprightness and steadfastness. I intend to cover this topic in two parts: In the first part, to highlight the need to couple faith with actions. In the second part, to make clear that there is another element beyond faith and actions that is necessary to achieve salvation.
Sufyaan bin 'Abdullah (RA) reported: I said, "O Messenger of Allah, tell me something of Islam which I will not ask anyone else about it."
He (SAW) said, "Say, 'I believe in Allah' and then be steadfast." (Muslim)
The advice here is twofold: Firstly, to express belief in Allah and, secondly, to be steadfast upon this belief. But what does this mean, to be steadfast?
Steadfastness means to cling firmly to the instructions of Islam, to do that which we have been commanded to do and to leave that which we have been prohibited from doing, to perform dutifully our obligations and to avoid completely that which is unlawful for us.
It is important to understand that faith is not just an expression of the tongue. Real faith is that which is coupled with practice (i.e. actions). Indeed, the practice of religion is the fruit of faith. Just like a tree that it supposed to bear fruit but does not, has no value, similarly; faith becomes meaningless without practice. Steadfastness is the mark of perfect faith.
"Verily, those who say: 'Our Rabb is Allah (Alone),' and then they stand firm, on them the angels will descend (at the time of their death) (saying): 'Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!
'We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask.
'An entertainment from (Allah), the Oft-Forgiving, Most Merciful.'
And who is better in speech than he who invites to Allah and does righteous deeds, and says, 'I am one of the Muslims.'" (41:30-33)
The topic of this article is the mark of perfect of faith; uprightness and steadfastness. I intend to cover this topic in two parts: In the first part, to highlight the need to couple faith with actions. In the second part, to make clear that there is another element beyond faith and actions that is necessary to achieve salvation.
Sufyaan bin 'Abdullah (RA) reported: I said, "O Messenger of Allah, tell me something of Islam which I will not ask anyone else about it."
He (SAW) said, "Say, 'I believe in Allah' and then be steadfast." (Muslim)
The advice here is twofold: Firstly, to express belief in Allah and, secondly, to be steadfast upon this belief. But what does this mean, to be steadfast?
Steadfastness means to cling firmly to the instructions of Islam, to do that which we have been commanded to do and to leave that which we have been prohibited from doing, to perform dutifully our obligations and to avoid completely that which is unlawful for us.
It is important to understand that faith is not just an expression of the tongue. Real faith is that which is coupled with practice (i.e. actions). Indeed, the practice of religion is the fruit of faith. Just like a tree that it supposed to bear fruit but does not, has no value, similarly; faith becomes meaningless without practice. Steadfastness is the mark of perfect faith.
From Earth to Sky
Consumed, over the shoulder discarded
Buried in humble dust, trampled and retarded
Out of sight, out of mind
Non-existent, if defined
Deep in dirt, sunk underground
Alone, darkness does surround
Nourished by soil and earth,
Reflections and contemplations are given birth
Steadfastness and patience begin to grow
Wisdom and experience in abundance do flow
Spread far and wide the sky is reached
Providing fruit and shade, a parable is breached
Where are the discarders, where are the trampling feet
scratching their heads in bitter defeat
-----
The above poem was written by a young man currently going through a testing time. My interpretation of his words is as follows: It is a "parable" of a man (the author I would assume) gaining "nourishment" (developing as a person in many unimaginable ways) from the very plots and plans of those intending to defeat, "discard" and "trample" him. The closing two lines are a taunt to the "discarders" and "trampling feet" to let them know that his spirit has not been broken, not in the least.
May Allah alleviate his burden, pour forth upon him patience and make him firm in the face of difficulty.
Buried in humble dust, trampled and retarded
Out of sight, out of mind
Non-existent, if defined
Deep in dirt, sunk underground
Alone, darkness does surround
Nourished by soil and earth,
Reflections and contemplations are given birth
Steadfastness and patience begin to grow
Wisdom and experience in abundance do flow
Spread far and wide the sky is reached
Providing fruit and shade, a parable is breached
Where are the discarders, where are the trampling feet
scratching their heads in bitter defeat
-----
The above poem was written by a young man currently going through a testing time. My interpretation of his words is as follows: It is a "parable" of a man (the author I would assume) gaining "nourishment" (developing as a person in many unimaginable ways) from the very plots and plans of those intending to defeat, "discard" and "trample" him. The closing two lines are a taunt to the "discarders" and "trampling feet" to let them know that his spirit has not been broken, not in the least.
May Allah alleviate his burden, pour forth upon him patience and make him firm in the face of difficulty.
Saturday 17 November 2007
11.2, Kind Treatment Towards Parents
In the Name of Allah, the Most Gracious, the Most Merciful.
Mentioned alongside Shirk (polytheism) on numerous occasions in various sayings of the Prophet Muhammad (SAW), there can be no doubt that disobedience to parents is a serious sin; a major sin in fact. In this context, I begin by repeating a verse from the previous part and request you to read knowing that this is a command direct from Allah, the Creator and Lord of you and I and all that exists:
“And your Rubb (Lord) has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Rubb! Bestow on them Your Mercy as they did bring me up when I was young’.” (17:23-24)
What if our parents pass away? Are there any acts of kindness or obedience that we can do for them after their death?
Abdullah bin ‘Umar (RA) reported: The Prophet (SAW) said, “The finest act of goodness is that a person should treat kindly the loved ones of his father.” (Muslim)
This Hadith teaches that after the death of our parents, we should maintain contact with their friends and treat them nicely. To forget their friends and break contact with them is a condemned act.
Lastly, Abu Usaid Malik bin Rabee’ah As-Saa’idi (RA) reported:
We were sitting with the Messenger of Allah (SAW) when a man of Banu Salamah came to him and asked, “O Messenger of Allah! Is there any obedience to parents left that I can show to them after their death?”
He (SAW) replied, “Yes, to pray for them, to supplicate for their forgiveness, to fulfil their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and to honour their friends.” (Abu Dawud)
It is clear from this Hadith that the life of our parents is a blessing because their life provides us with opportunities to serve them wholeheartedly, as ordained by Allah.
If we want to be nice to them after their death we should adopt the methods mentioned in this Hadith, which are to pray for them, to supplicate for their forgiveness, to fulfil their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and to honour their friends.
Subhaana-Allah, such is the Grace and Mercy of Allah: not only will we be rewarded for the virtuous acts we do for our deceased parents but their status will also be elevated in the Hereafter.
Mentioned alongside Shirk (polytheism) on numerous occasions in various sayings of the Prophet Muhammad (SAW), there can be no doubt that disobedience to parents is a serious sin; a major sin in fact. In this context, I begin by repeating a verse from the previous part and request you to read knowing that this is a command direct from Allah, the Creator and Lord of you and I and all that exists:
“And your Rubb (Lord) has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Rubb! Bestow on them Your Mercy as they did bring me up when I was young’.” (17:23-24)
What if our parents pass away? Are there any acts of kindness or obedience that we can do for them after their death?
Abdullah bin ‘Umar (RA) reported: The Prophet (SAW) said, “The finest act of goodness is that a person should treat kindly the loved ones of his father.” (Muslim)
This Hadith teaches that after the death of our parents, we should maintain contact with their friends and treat them nicely. To forget their friends and break contact with them is a condemned act.
Lastly, Abu Usaid Malik bin Rabee’ah As-Saa’idi (RA) reported:
We were sitting with the Messenger of Allah (SAW) when a man of Banu Salamah came to him and asked, “O Messenger of Allah! Is there any obedience to parents left that I can show to them after their death?”
He (SAW) replied, “Yes, to pray for them, to supplicate for their forgiveness, to fulfil their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and to honour their friends.” (Abu Dawud)
It is clear from this Hadith that the life of our parents is a blessing because their life provides us with opportunities to serve them wholeheartedly, as ordained by Allah.
If we want to be nice to them after their death we should adopt the methods mentioned in this Hadith, which are to pray for them, to supplicate for their forgiveness, to fulfil their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and to honour their friends.
Subhaana-Allah, such is the Grace and Mercy of Allah: not only will we be rewarded for the virtuous acts we do for our deceased parents but their status will also be elevated in the Hereafter.
11.1, Kind Treatment Towards Parents
In the Name of Allah, the Glorified and Exalted, Who says in the Qur’an,
“And we have enjoined on man to be good and dutiful to his parents.” (29:8)
In another place of the Qur'an, Allah says,
“And your Rubb (Lord) has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Rubb! Bestow on them Your Mercy as they did bring me up when I was young’.” (17:23-24)
And Allah says,
“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents.” (31:14)
Caught up in the zeal of youth and the passion for accomplishment, it is very easy to find ourselves attached to all kinds of commitments: studies, jobs, societal work, sports, and so on. We seek from such commitments all kinds of fulfilment and rewards. However, it is very important that such endeavours do not become a cause of neglect for the rights our families have over us, our parents in particular. Hence I would like to use this opportunity to remind us all (myself before any other) of the kind treatment and honour that our parents rightfully deserve.
‘Abdullah bin Mas’ud (RA) reported:
I asked the Prophet (SAW), “Which deed is loved most by Allah?”
The Messenger of Allah (SAW) said, “Salah (prayer) at its proper time.”
I asked, “What next?”
He (SAW) replied, “Kindness to parents.”
I asked, “What next?”
He (SAW) replied, “Jihad in the way of Allah.” (Bukhari and Muslim)
We see here nice treatment to parents mentioned alongside Salah (prayer) and Jihad Fee Sabeelillah, which leaves no doubt as to the importance of this injunction.
Abu Hurairah (RA) reported:
A person came to the Messenger of Allah (SAW) and asked,
“Who among the people is the most deserving of my fine treatment?”
He (SAW) said, “Your mother.”
The man again asked, “Who next?”
The Prophet (SAW) replied again, “Your mother.”
The man asked, “Who next?”
He (the Prophet (SAW)) said again, “Your mother.”
The man again asked, “Then who?”
Thereupon the Prophet (SAW) said, “Then your father.” (Bukhari and Muslim)
This Hadith demonstrates that the rights of the mother are three times more important than that of the father. Among the reasons for this is that the following three troubles are borne exclusively by the mother while the father does not share them with her: Firstly, she carries the baby in her womb for nine months. Secondly, the labour pain which she suffers. Thirdly, the two years of suckling, during which time her sleep at night is disturbed, her health is affected and she has to be very cautious in her food for the welfare of the baby.
Subhaana-Allah! When we look back and think about all the sacrifices and hardships our parents have gone through to raise, we should be filled with great shame for even the slightest trouble or grief that we may have caused them. We should be filled with great shame and remorse for ever raising our voice against them, for any time we have addressed them in a tone of dishonour or for even the slightest sigh of “uff” that we may have sighed against them.
We ask Allah to forgive us our shortcomings, we make firm our intentions to not repeat past mistakes and we seek refuge in Allah from the evil of our selves.
Abu Hurairah (RA) reported: The Prophet (SAW) said,
“May he be disgraced! May he be disgraced! May he be disgraced, whose parents, one or both, attain old age during his lifetime, and he does not enter Jannah (Paradise) (by being dutiful to them).” (Muslim)
The word “raghaam” mentioned in this Hadith means soil. When a person’s nose is soiled, it is a mark of his extreme humiliation. This metaphor carries a curse for an unfortunate person who does not win the pleasure of Allah by serving and obeying his parents.
Service of parents is essential at every stage of their life - whether they are young or old. This Hadith mentions their old age for the reason that in this period of their life they stand in greater need of care and service. It is a very cold and insensitive offence to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at this stage of their life is a major sin for which a person deserves to be disgraced.
“And we have enjoined on man to be good and dutiful to his parents.” (29:8)
In another place of the Qur'an, Allah says,
“And your Rubb (Lord) has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Rubb! Bestow on them Your Mercy as they did bring me up when I was young’.” (17:23-24)
And Allah says,
“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents.” (31:14)
Caught up in the zeal of youth and the passion for accomplishment, it is very easy to find ourselves attached to all kinds of commitments: studies, jobs, societal work, sports, and so on. We seek from such commitments all kinds of fulfilment and rewards. However, it is very important that such endeavours do not become a cause of neglect for the rights our families have over us, our parents in particular. Hence I would like to use this opportunity to remind us all (myself before any other) of the kind treatment and honour that our parents rightfully deserve.
‘Abdullah bin Mas’ud (RA) reported:
I asked the Prophet (SAW), “Which deed is loved most by Allah?”
The Messenger of Allah (SAW) said, “Salah (prayer) at its proper time.”
I asked, “What next?”
He (SAW) replied, “Kindness to parents.”
I asked, “What next?”
He (SAW) replied, “Jihad in the way of Allah.” (Bukhari and Muslim)
We see here nice treatment to parents mentioned alongside Salah (prayer) and Jihad Fee Sabeelillah, which leaves no doubt as to the importance of this injunction.
Abu Hurairah (RA) reported:
A person came to the Messenger of Allah (SAW) and asked,
“Who among the people is the most deserving of my fine treatment?”
He (SAW) said, “Your mother.”
The man again asked, “Who next?”
The Prophet (SAW) replied again, “Your mother.”
The man asked, “Who next?”
He (the Prophet (SAW)) said again, “Your mother.”
The man again asked, “Then who?”
Thereupon the Prophet (SAW) said, “Then your father.” (Bukhari and Muslim)
This Hadith demonstrates that the rights of the mother are three times more important than that of the father. Among the reasons for this is that the following three troubles are borne exclusively by the mother while the father does not share them with her: Firstly, she carries the baby in her womb for nine months. Secondly, the labour pain which she suffers. Thirdly, the two years of suckling, during which time her sleep at night is disturbed, her health is affected and she has to be very cautious in her food for the welfare of the baby.
Subhaana-Allah! When we look back and think about all the sacrifices and hardships our parents have gone through to raise, we should be filled with great shame for even the slightest trouble or grief that we may have caused them. We should be filled with great shame and remorse for ever raising our voice against them, for any time we have addressed them in a tone of dishonour or for even the slightest sigh of “uff” that we may have sighed against them.
We ask Allah to forgive us our shortcomings, we make firm our intentions to not repeat past mistakes and we seek refuge in Allah from the evil of our selves.
Abu Hurairah (RA) reported: The Prophet (SAW) said,
“May he be disgraced! May he be disgraced! May he be disgraced, whose parents, one or both, attain old age during his lifetime, and he does not enter Jannah (Paradise) (by being dutiful to them).” (Muslim)
The word “raghaam” mentioned in this Hadith means soil. When a person’s nose is soiled, it is a mark of his extreme humiliation. This metaphor carries a curse for an unfortunate person who does not win the pleasure of Allah by serving and obeying his parents.
Service of parents is essential at every stage of their life - whether they are young or old. This Hadith mentions their old age for the reason that in this period of their life they stand in greater need of care and service. It is a very cold and insensitive offence to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at this stage of their life is a major sin for which a person deserves to be disgraced.
Wednesday 10 October 2007
Superiority of the Humble and Modest
(Article written for Issue 17 of the Noor Magazine)
In the Name of Allah, the Glorified and Exalted, who says in the Qur’an, “And keep yourself (O Muhammad (SAW)) patiently with those who call on their Rubb (Lord) morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of this world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lust, and whose affair (deeds) has been lost.” (18:28)
Here we are, a new year approaching (coincidentally, according to both the Christian and Muslim calendars) and a nice time to think about change, for the start of the Muslim Hijri calendar signifies just that: a change, a move from oppression in Makkah to liberation in Madinah.
The choice, ultimately, that each of us faces is twofold. On the one hand, we can rise in pride, chin raised, chest puffed, conforming to the masses we can walk the earth as kings; you are your own boss and free to do as you please. On the other hand, the more difficult option, we can step back, reflect upon, regret and refrain from past mistakes, and decide that there is a purpose more meaningful; you humble yourself with those who recognise and call on their Lord, morning and evening, seeking His Face.
That is the topic of my article: The superiority of those who humble themselves before God and the excellence of those who choose the path of modesty. To demonstrate the point I have selected just three Ahadith (sayings of the Prophet). The list is by no means exhaustive and there is definitely no shortage of teachings on the matter.
(1) Harithah bin Wahb (RA) reported: I heard the Messenger of Allah (SAW) saying, “Shall I not inform you about the people of Jannah? It is every person who is modest and humble (before Allah), a person who is accounted weak and is looked down upon but if he calls upon Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, rude and proud man.” (Bukhari and Muslim)
We see here the distinction of such modest and humble persons who, despite not having any important position in society, are so eminent in piety and trust in Allah that if they were to take an oath for something, Allah Almighty would fulfil it. Not only does this Hadith highlight the importance of modesty, it condemns pride, miserliness and lust for name and fame.
(2) Abu Sa’eed Al-Khudri (RA) reported that the Prophet (SAW) said: There was a dispute between Hell and Jannah.
Hell said: “The haughty and proud are my inmates.”
Jannah said: “The modest and the humble are my residents.”
Thereupon, Allah the Exalted and Glorious (addressing Jannah) said: “You are My Mercy, through you I shall show mercy to those whom I wish.”
(And addressing Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill.” (Muslim)
In this Hadith the people who are termed as ‘modest’ and ‘humble’ are those who are rich in faith and piety, who lead a life of patience and contentment. This Hadith gives glad tidings to such noble people. On the contrary, this Hadith has a threat of Hell for those who disobey the commandments of Allah out of haughtiness and pride, who refuse to bow down their faces in submission of their Lord, Most High. Now, it is entirely our own choice which way we go, and as the old saying goes, there is no time better than the present.
(3) Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito.” (Bukhari and Muslim)
The manifestation of power and splendour, which we consider to be so important, will be of no value to Allah on the Day of Account. In the Hereafter, Allah will judge a person by his faith, devotion and piety. Therefore, over and above all else, it is essential that we concentrate on the reformation of our hearts, and it is vital that we develop a relationship with our Lord, the Most Glorified and Exalted. This Hadith makes it abundantly clear that what really matters with Allah is faith and piety; not lineage nor pomp nor show.
Summary
These Ahadith prove many points. The one that concerns us most here is that we must avoid copying those who are haughty and proud no matter how attractive their appearance is. The pleasure that comes with such imitation is deceptive and short-lived. True success lies instead in humbling ourselves before Allah. We must try to emulate those of virtue, humility and modesty, because seeking the pleasure of people is nothing but a fad. The very people whose pleasure we seek, like us, will be gone tomorrow, leaving this world to stand before their Lord, the Most Great, on a Day when there will be no bargaining, nor friendship, nor intercession.
Subhaana-Allah, those very people whose praise we seek and strive for, will forget us the day we are laid down and flattened in our graves. When that last piece of soil is placed on your grave, the people will all turn around, walk away and return to their jobs and their bills, leaving you alone, all alone, with nothing but your deeds, to answer the question, O Son of Adam, why did you not humble yourself before your Lord, Most High? O Son of Adam, why did you not humble yourself before your Lord, the most deserving of submission?
O Allah, just as You have made our external features beautiful, make our character beautiful as well, and make our faces forbidden for the Hellfire. Ameen.
Rceommended Reading: Riyadh-Us-Saliheen, a compilation of Hadith by Imam An-Nawawi
In the Name of Allah, the Glorified and Exalted, who says in the Qur’an, “And keep yourself (O Muhammad (SAW)) patiently with those who call on their Rubb (Lord) morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of this world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lust, and whose affair (deeds) has been lost.” (18:28)
Here we are, a new year approaching (coincidentally, according to both the Christian and Muslim calendars) and a nice time to think about change, for the start of the Muslim Hijri calendar signifies just that: a change, a move from oppression in Makkah to liberation in Madinah.
The choice, ultimately, that each of us faces is twofold. On the one hand, we can rise in pride, chin raised, chest puffed, conforming to the masses we can walk the earth as kings; you are your own boss and free to do as you please. On the other hand, the more difficult option, we can step back, reflect upon, regret and refrain from past mistakes, and decide that there is a purpose more meaningful; you humble yourself with those who recognise and call on their Lord, morning and evening, seeking His Face.
That is the topic of my article: The superiority of those who humble themselves before God and the excellence of those who choose the path of modesty. To demonstrate the point I have selected just three Ahadith (sayings of the Prophet). The list is by no means exhaustive and there is definitely no shortage of teachings on the matter.
(1) Harithah bin Wahb (RA) reported: I heard the Messenger of Allah (SAW) saying, “Shall I not inform you about the people of Jannah? It is every person who is modest and humble (before Allah), a person who is accounted weak and is looked down upon but if he calls upon Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, rude and proud man.” (Bukhari and Muslim)
We see here the distinction of such modest and humble persons who, despite not having any important position in society, are so eminent in piety and trust in Allah that if they were to take an oath for something, Allah Almighty would fulfil it. Not only does this Hadith highlight the importance of modesty, it condemns pride, miserliness and lust for name and fame.
(2) Abu Sa’eed Al-Khudri (RA) reported that the Prophet (SAW) said: There was a dispute between Hell and Jannah.
Hell said: “The haughty and proud are my inmates.”
Jannah said: “The modest and the humble are my residents.”
Thereupon, Allah the Exalted and Glorious (addressing Jannah) said: “You are My Mercy, through you I shall show mercy to those whom I wish.”
(And addressing Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill.” (Muslim)
In this Hadith the people who are termed as ‘modest’ and ‘humble’ are those who are rich in faith and piety, who lead a life of patience and contentment. This Hadith gives glad tidings to such noble people. On the contrary, this Hadith has a threat of Hell for those who disobey the commandments of Allah out of haughtiness and pride, who refuse to bow down their faces in submission of their Lord, Most High. Now, it is entirely our own choice which way we go, and as the old saying goes, there is no time better than the present.
(3) Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito.” (Bukhari and Muslim)
The manifestation of power and splendour, which we consider to be so important, will be of no value to Allah on the Day of Account. In the Hereafter, Allah will judge a person by his faith, devotion and piety. Therefore, over and above all else, it is essential that we concentrate on the reformation of our hearts, and it is vital that we develop a relationship with our Lord, the Most Glorified and Exalted. This Hadith makes it abundantly clear that what really matters with Allah is faith and piety; not lineage nor pomp nor show.
Summary
These Ahadith prove many points. The one that concerns us most here is that we must avoid copying those who are haughty and proud no matter how attractive their appearance is. The pleasure that comes with such imitation is deceptive and short-lived. True success lies instead in humbling ourselves before Allah. We must try to emulate those of virtue, humility and modesty, because seeking the pleasure of people is nothing but a fad. The very people whose pleasure we seek, like us, will be gone tomorrow, leaving this world to stand before their Lord, the Most Great, on a Day when there will be no bargaining, nor friendship, nor intercession.
Subhaana-Allah, those very people whose praise we seek and strive for, will forget us the day we are laid down and flattened in our graves. When that last piece of soil is placed on your grave, the people will all turn around, walk away and return to their jobs and their bills, leaving you alone, all alone, with nothing but your deeds, to answer the question, O Son of Adam, why did you not humble yourself before your Lord, Most High? O Son of Adam, why did you not humble yourself before your Lord, the most deserving of submission?
O Allah, just as You have made our external features beautiful, make our character beautiful as well, and make our faces forbidden for the Hellfire. Ameen.
Rceommended Reading: Riyadh-Us-Saliheen, a compilation of Hadith by Imam An-Nawawi
Sunday 7 October 2007
10.2, Superiority of the Humble and Modest
In the Name of Allah, the Most Gracious, the Most Merciful.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito.” (Bukhari and Muslim)
The manifestation of power and splendour, which we consider to be so important, will be of no value to Allah on the Day of Account. In the Hereafter, Allah will judge a person by his faith, devotion and piety. Therefore, over and above all else, it is essential that we concentrate on the reformation of our hearts, and it is vital that we develop a relationship with our Lord, the Most Glorified and Exalted.
Abu Hurairah (RA) reported that the Prophet (SAW) said, “None spoke in the cradle but only three (persons)..."
The Hadith then continues and after mentioning the first two, the Prophet (SAW) told of the third baby who spoke in the cradle:
“… There was a baby who was sucking at his mother’s breast when a person dressed in fine garment came on a priceless riding animal’s back. The child’s mother said: ‘O Allah, make my child like this one.’
The baby left suckling, looked at the man and said: ‘O Allah, don't make me like him.’
He then returned to the breast and resumed suckling… There happened to pass by them a slave girl who was being beaten and the people were saying: ‘You have committed fornication and theft.’
The girl was saying: ‘Allah is enough for me and He is my Good Protector.’
The baby’s mother said: ‘O Allah, don't make my child like her.’
The baby left suckling, looked at her and said: ‘O Allah! Make me like her.’
This was followed by a conversation between the mother and child. She said: ‘A good looking man happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don’t make me like him, and there passed a girl while the people were beating her and saying: You committed fornication and theft, and I said: O Allah, don’t make my child like her, and you said: O Allah, make me like her.’
The child said: ‘That man was a tyrant, and I said: O Allah don't make me like him; and they were saying about the girl: You committed fornication, whereas in fact she had not committed that and they were saying: You have committed theft, whereas she had not committed theft, so I said: O Allah, make me like her.’” (Bukhari and Muslim)
This Hadith tells of three babies who spoke in the cradle. All three babies were from Banu Israel and their story is mentioned in Sahih Muslim in the story of AsHaab-ul-Ukhdud.
The Hadith proves many points. The one that concerns us today is that we must avoid copying those who are haughty and proud no matter how attractive their appearance is. The pleasure that comes with such imitation is deceptive and short-lived.
True success lies instead in humbling ourselves before Allah. We must try to emulate those of virtue, humility and modesty, because seeking the pleasure of people is nothing but a fad. The very people whose pleasure we seek, like us, will be gone tomorrow, leaving this world to stand before their Lord, the Most Great, on a Day when there will be no bargaining, nor friendship, nor intercession.
Subhaana-Allah, those very people whose praise we seek and strive for, will forget us the day we are laid down and flattened in our graves. When that last piece of soil is placed on your grave, the people will all turn around, walk away and return to their jobs and their bills, leaving you alone, all alone, with nothing but your deeds, to answer the question, O Son of Adam, why did you not humble yourself before your Lord, Most High? O Son of Adam, why did you not humble yourself before your Lord, the most deserving of submission?
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito.” (Bukhari and Muslim)
The manifestation of power and splendour, which we consider to be so important, will be of no value to Allah on the Day of Account. In the Hereafter, Allah will judge a person by his faith, devotion and piety. Therefore, over and above all else, it is essential that we concentrate on the reformation of our hearts, and it is vital that we develop a relationship with our Lord, the Most Glorified and Exalted.
Abu Hurairah (RA) reported that the Prophet (SAW) said, “None spoke in the cradle but only three (persons)..."
The Hadith then continues and after mentioning the first two, the Prophet (SAW) told of the third baby who spoke in the cradle:
“… There was a baby who was sucking at his mother’s breast when a person dressed in fine garment came on a priceless riding animal’s back. The child’s mother said: ‘O Allah, make my child like this one.’
The baby left suckling, looked at the man and said: ‘O Allah, don't make me like him.’
He then returned to the breast and resumed suckling… There happened to pass by them a slave girl who was being beaten and the people were saying: ‘You have committed fornication and theft.’
The girl was saying: ‘Allah is enough for me and He is my Good Protector.’
The baby’s mother said: ‘O Allah, don't make my child like her.’
The baby left suckling, looked at her and said: ‘O Allah! Make me like her.’
This was followed by a conversation between the mother and child. She said: ‘A good looking man happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don’t make me like him, and there passed a girl while the people were beating her and saying: You committed fornication and theft, and I said: O Allah, don’t make my child like her, and you said: O Allah, make me like her.’
The child said: ‘That man was a tyrant, and I said: O Allah don't make me like him; and they were saying about the girl: You committed fornication, whereas in fact she had not committed that and they were saying: You have committed theft, whereas she had not committed theft, so I said: O Allah, make me like her.’” (Bukhari and Muslim)
This Hadith tells of three babies who spoke in the cradle. All three babies were from Banu Israel and their story is mentioned in Sahih Muslim in the story of AsHaab-ul-Ukhdud.
The Hadith proves many points. The one that concerns us today is that we must avoid copying those who are haughty and proud no matter how attractive their appearance is. The pleasure that comes with such imitation is deceptive and short-lived.
True success lies instead in humbling ourselves before Allah. We must try to emulate those of virtue, humility and modesty, because seeking the pleasure of people is nothing but a fad. The very people whose pleasure we seek, like us, will be gone tomorrow, leaving this world to stand before their Lord, the Most Great, on a Day when there will be no bargaining, nor friendship, nor intercession.
Subhaana-Allah, those very people whose praise we seek and strive for, will forget us the day we are laid down and flattened in our graves. When that last piece of soil is placed on your grave, the people will all turn around, walk away and return to their jobs and their bills, leaving you alone, all alone, with nothing but your deeds, to answer the question, O Son of Adam, why did you not humble yourself before your Lord, Most High? O Son of Adam, why did you not humble yourself before your Lord, the most deserving of submission?
10.1, Superiority of the Humble and Modest
In the Name of Allah, the Glorified and Exalted, who says in the Qur’an, “And keep yourself (O Muhammad (SAW)) patiently with those who call on their Rubb (Lord) morning and afternoon, seeking His Face, and let not your eyes overlook them.” (18:28)
Here we are, the start of another academic year, and for those beginning their first year, the start of three or four or more very important and decisive years. And there is no doubt about that. After all, this is the bridge between your years as a youth and your years as an adult. This is the time and this is the place wherein you decide who it is you want to be for many years to come.
For many, you will be starting university alone. Hardly anybody, perhaps no-one, will know you or the years that have preceded you. And so you are faced with an opportunity, a great opportunity, to regroup and to redefine yourself.
The choice, ultimately, is twofold. On the one hand, you can rise in pride, chin raised, chest puffed, conforming to the masses you can walk the university campus as a king; you are your own boss and free to do as you please.
On the other hand, the more difficult option, you can step back, reflect upon, regret and refrain from past mistakes, and decide that there is a purpose more meaningful; you humble yourself with those who recognise and call on their Lord, morning and evening, seeking His Face.
That is the topic of my Khutbah today: The superiority of those who have humbled themselves before God and the excellence of those who have chosen the path of modesty.
Harithah bin Wahb (RA) reported: I heard the Messenger of Allah (SAW) saying, “Shall I not inform you about the people of Jannah? It is every person who is modest and humble (before Allah), a person who is accounted weak and is looked down upon but if he adjures Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud man.” (Bukhari and Muslim)
We see here the distinction of such modest and humble persons who, despite not having any important position in society, are so eminent in piety and trust in Allah that if they were to take an oath for something, Allah Almighty would fulfil it.
Not only does this Hadith highlight the importance of modesty, it condemns pride, miserliness and lust for name and fame.
Sahl bin Sa3d As-Saa3idi (RA) reported: A man passed by the Prophet (SAW), so he (the Prophet) asked a man who was sitting near him, “What is your opinion about this man?”
That man replied: “He is one of the noblest men. By Allah he is certainly a proper person for (a girl) to be given in marriage if he seeks to marry, and his recommendation is fit to be accepted if he recommends.”
The Messenger of Allah (SAW) remained silent. Then another man passed. The Messenger of Allah (SAW) enquired, “What is your opinion about this man?”
The man replied: “O Messenger of Allah, he is one of the poor Muslims. He is not a proper person (for a girl) to be given in marriage to, and his recommendation would not be accepted if he makes one; if he speaks, he is not to be listened to.”
The Messenger of Allah (SAW) said, “He is better than the former by earthfuls.” (Bukhari and Muslim)
This Hadith contains the following two important points:
Firstly, the distinction and greatness of such poor Muslims who are neither known nor respected in society because of their poverty, but due to their faith and piety, each of them is better in the sight of Allah than those who look down upon them. This Hadith makes it abundantly clear that what really matters with Allah is faith and piety; not lineage nor pomp nor show.
Secondly, for marriage purposes, men and women of noble character should be selected even if they are poor because, at the level of religion, they are on par with other Muslims. Thus, the principle underlined here is that preference is given for religion over worldly wealth and richness.
Abu Sa3eed Al-Khudri (RA) reported that the Prophet (SAW) said: There was a dispute between Hell and Jannah.
Hell said: “The haughty and proud are my inmates.”
Jannah said: “The modest and the humble are my residents.”
Thereupon, Allah the Exalted and Glorious (addressing Jannah) said: “You are My Mercy, through you I shall show mercy to those whom I wish.”
(And addressing Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill.” (Muslim)
In this Hadith the people who are termed as ‘modest’ and ‘humble’ are those who are rich in faith and piety, who lead a life of patience and contentment. This Hadith gives glad tidings to such noble people.
On the contrary, this Hadith has a threat of Hell for those who disobey the commandments of Allah out of haughtiness and pride, who refuse to bow down their faces in submission of their Lord, Most High.
Now, it is entirely our own choice which way we go, and as I said in the beginning, there is no better time than the present.
Here we are, the start of another academic year, and for those beginning their first year, the start of three or four or more very important and decisive years. And there is no doubt about that. After all, this is the bridge between your years as a youth and your years as an adult. This is the time and this is the place wherein you decide who it is you want to be for many years to come.
For many, you will be starting university alone. Hardly anybody, perhaps no-one, will know you or the years that have preceded you. And so you are faced with an opportunity, a great opportunity, to regroup and to redefine yourself.
The choice, ultimately, is twofold. On the one hand, you can rise in pride, chin raised, chest puffed, conforming to the masses you can walk the university campus as a king; you are your own boss and free to do as you please.
On the other hand, the more difficult option, you can step back, reflect upon, regret and refrain from past mistakes, and decide that there is a purpose more meaningful; you humble yourself with those who recognise and call on their Lord, morning and evening, seeking His Face.
That is the topic of my Khutbah today: The superiority of those who have humbled themselves before God and the excellence of those who have chosen the path of modesty.
Harithah bin Wahb (RA) reported: I heard the Messenger of Allah (SAW) saying, “Shall I not inform you about the people of Jannah? It is every person who is modest and humble (before Allah), a person who is accounted weak and is looked down upon but if he adjures Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud man.” (Bukhari and Muslim)
We see here the distinction of such modest and humble persons who, despite not having any important position in society, are so eminent in piety and trust in Allah that if they were to take an oath for something, Allah Almighty would fulfil it.
Not only does this Hadith highlight the importance of modesty, it condemns pride, miserliness and lust for name and fame.
Sahl bin Sa3d As-Saa3idi (RA) reported: A man passed by the Prophet (SAW), so he (the Prophet) asked a man who was sitting near him, “What is your opinion about this man?”
That man replied: “He is one of the noblest men. By Allah he is certainly a proper person for (a girl) to be given in marriage if he seeks to marry, and his recommendation is fit to be accepted if he recommends.”
The Messenger of Allah (SAW) remained silent. Then another man passed. The Messenger of Allah (SAW) enquired, “What is your opinion about this man?”
The man replied: “O Messenger of Allah, he is one of the poor Muslims. He is not a proper person (for a girl) to be given in marriage to, and his recommendation would not be accepted if he makes one; if he speaks, he is not to be listened to.”
The Messenger of Allah (SAW) said, “He is better than the former by earthfuls.” (Bukhari and Muslim)
This Hadith contains the following two important points:
Firstly, the distinction and greatness of such poor Muslims who are neither known nor respected in society because of their poverty, but due to their faith and piety, each of them is better in the sight of Allah than those who look down upon them. This Hadith makes it abundantly clear that what really matters with Allah is faith and piety; not lineage nor pomp nor show.
Secondly, for marriage purposes, men and women of noble character should be selected even if they are poor because, at the level of religion, they are on par with other Muslims. Thus, the principle underlined here is that preference is given for religion over worldly wealth and richness.
Abu Sa3eed Al-Khudri (RA) reported that the Prophet (SAW) said: There was a dispute between Hell and Jannah.
Hell said: “The haughty and proud are my inmates.”
Jannah said: “The modest and the humble are my residents.”
Thereupon, Allah the Exalted and Glorious (addressing Jannah) said: “You are My Mercy, through you I shall show mercy to those whom I wish.”
(And addressing Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill.” (Muslim)
In this Hadith the people who are termed as ‘modest’ and ‘humble’ are those who are rich in faith and piety, who lead a life of patience and contentment. This Hadith gives glad tidings to such noble people.
On the contrary, this Hadith has a threat of Hell for those who disobey the commandments of Allah out of haughtiness and pride, who refuse to bow down their faces in submission of their Lord, Most High.
Now, it is entirely our own choice which way we go, and as I said in the beginning, there is no better time than the present.
Sunday 16 September 2007
Tarawih Prayer: 8 Rakats or 20?
Ok. Maybe there's arguments for and against each opinion. But one thing is for sure, consistently leaving after 8 Rakats when the Imam has set out to pray 20 Rakats makes no sense at all. At least, I can't think of any explanation for this. If you want to pray 8 Rakats, find and go to a Masjid where they pray 8 Rakats, and, of course, vice-versa.
Those who leave after 8 Rakats in a 20-Rakat prayer are not only cheating the system but cutting themselves short. Think about it, if you leave every day after 8 Rakats, by the end of Ramadhan you will have heard only 8/20ths (i.e. only 40%) of the Qur'an. But then, I wonder, is it the difference of opinion that causes people to leave after 8 Rakats or just plain laziness?
Those who leave after 8 Rakats in a 20-Rakat prayer are not only cheating the system but cutting themselves short. Think about it, if you leave every day after 8 Rakats, by the end of Ramadhan you will have heard only 8/20ths (i.e. only 40%) of the Qur'an. But then, I wonder, is it the difference of opinion that causes people to leave after 8 Rakats or just plain laziness?
Saturday 15 September 2007
Good memorisation
So you've memorised a sequence of Ayaat (verses) from the Holy Qur'an and can recite them in correct succession. What's more, when randomly given the first few words of an Ayah, you can reply instantaneously with the first few words of the following Ayah. That's good memorisation, maa sha Allah.
However, here's the test of great memorisation. When randomly given the first few words of an Ayah, can you state the first few words of the preceding Ayah? Try it. It's hard but a great technique to solidify your knowledge.
However, here's the test of great memorisation. When randomly given the first few words of an Ayah, can you state the first few words of the preceding Ayah? Try it. It's hard but a great technique to solidify your knowledge.
Monday 3 September 2007
9.2, Oppression and the Rights of Others over us
In the Name of Allah, the Most Gracious, the Most Merciful.
‘Umar bin Al-Khattab (RA) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (SAW) came and remarked: “So-and-so is a martyr and so-and-so is a martyr.” When they came to a man about whom they said: “So-and-so is a martyr,” the Prophet (SAW) declared, “No. I have seen him in Hell for a mantle (or cloak) which he has stolen.” (Muslim)
This Hadith tells us that violation of the rights of people will not be forgiven even by martyrdom.
Abu Qatadah Al-Harith bin Rib3ee (RA) reported that the Messenger of Allah (SAW) said, “Faith in Allah and striving in His Cause (Jihad) are the deeds of highest merit.”
A man stood up said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be forgiven?”
He (SAW) replied, “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.”
Then the Prophet (SAW) said to him, “Repeat what you have said.”
The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be remitted?”
He (SAW) replied, “Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted. Angel Jibril told me that.” (Muslim)
This Hadith again shows the importance of fulfilling the rights of people and in particular the repayment of loans, which will not be pardoned in any case. It is therefore essential that we exercise utmost care to fulfil our obligations in this matter (i.e. to avoid falling into debt and, if unavoidable, to clear any debts that we have at the earliest opportunity).
‘Abdullah bin ‘Amr bin Al-‘aaS (RA) reported that the Prophet (SAW) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (emigrant) is the one who refrains from what Allah has forbidden.” (Bukhari and Muslim)
A true Muslim is one who does not do any harm to others, overtly or covertly (openly or secretly). Similarly, a true Muhajir is one who avoids disobeying Allah. Thus, if a person leaves his home to emigrate to some other place but does not save himself from sins, his emigration is of no avail.
Abu Hurairah (RA) reported that the Prophet (SAW) said, “He who has done a wrong affecting his brother’s honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a Dinar nor a Dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion.” (Bukhari)
This Hadith tells us that if we do not compensate a person who we have harmed, and who has not pardoned us for it, then it will have a serious consequence in the Hereafter, as mentioned in this Hadith.
Thus, in conclusion, negligence in the case of public rights, which we take very lightly, is in fact ruinous and can easily become a source of much dishonour for us on the Day when no person will be wronged.
‘Umar bin Al-Khattab (RA) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (SAW) came and remarked: “So-and-so is a martyr and so-and-so is a martyr.” When they came to a man about whom they said: “So-and-so is a martyr,” the Prophet (SAW) declared, “No. I have seen him in Hell for a mantle (or cloak) which he has stolen.” (Muslim)
This Hadith tells us that violation of the rights of people will not be forgiven even by martyrdom.
Abu Qatadah Al-Harith bin Rib3ee (RA) reported that the Messenger of Allah (SAW) said, “Faith in Allah and striving in His Cause (Jihad) are the deeds of highest merit.”
A man stood up said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be forgiven?”
He (SAW) replied, “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.”
Then the Prophet (SAW) said to him, “Repeat what you have said.”
The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be remitted?”
He (SAW) replied, “Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted. Angel Jibril told me that.” (Muslim)
This Hadith again shows the importance of fulfilling the rights of people and in particular the repayment of loans, which will not be pardoned in any case. It is therefore essential that we exercise utmost care to fulfil our obligations in this matter (i.e. to avoid falling into debt and, if unavoidable, to clear any debts that we have at the earliest opportunity).
‘Abdullah bin ‘Amr bin Al-‘aaS (RA) reported that the Prophet (SAW) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (emigrant) is the one who refrains from what Allah has forbidden.” (Bukhari and Muslim)
A true Muslim is one who does not do any harm to others, overtly or covertly (openly or secretly). Similarly, a true Muhajir is one who avoids disobeying Allah. Thus, if a person leaves his home to emigrate to some other place but does not save himself from sins, his emigration is of no avail.
Abu Hurairah (RA) reported that the Prophet (SAW) said, “He who has done a wrong affecting his brother’s honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a Dinar nor a Dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion.” (Bukhari)
This Hadith tells us that if we do not compensate a person who we have harmed, and who has not pardoned us for it, then it will have a serious consequence in the Hereafter, as mentioned in this Hadith.
Thus, in conclusion, negligence in the case of public rights, which we take very lightly, is in fact ruinous and can easily become a source of much dishonour for us on the Day when no person will be wronged.
9.1, Oppression and the Rights of Others over us
In the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an,
“There will be no friend, nor an intercessor for the Dhaalimoon (polytheists and wrongdoers), who could be given heed to.” (40:18)
And in another place, Allah says,
“And for the Dhaalimoon (polytheists and wrongdoers) there is no helper.” (22:71)
As we approach Ramadan, we will hear many reminders reminding us to use this time to purify ourselves and develop our relationship with our Creator. This will be by means of fasting, increasing in prayer, reading more Qur’an, and so on. In essence, such acts pertain to the rights of Allah upon us. I want to use this opportunity instead to discuss the other half of the religion, which is the rights of people upon us, so that we do not render our good deeds null and void without knowing it.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) asked, “Do you know who the bankrupt is?”
They said: “The bankrupt among us is the one who has neither money with him nor any property.”
He (SAW) said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat (prayer), Saum (fasting) and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he spoke abusively of others, brought slander against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Muslim)
Thus we have to take strict care in the performance of obligations like prescribed Salat (prayers), Saum (fasting), Zakat (charity), and so on, but we have to take similar care in our dealings, manners and morals. Salvation lies in the proper fulfilment of all these requirements. Fulfilment of one at the cost of the other will not be sufficient for salvation. It is not sufficient for us to think ourselves safe and sound just because we are good at a few aspects of the Deen. We must strive to perfect ourselves in all aspects of this Deen; the rights of Allah, like prayer, fasting and pilgrimage, as well as the rights of people, like showing kindness, honesty and charity.
Jabir bin `Abdullah (RA) reported that the Messenger of Allah (SAW) said, “Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” (Muslim)
Also, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Muslim)
These two sayings of the Prophet (SAW) make it abundantly clear that there will be utmost justice on the Day of Resurrection. So much so that Allah will redress even the grievance of the aggressed animal against the aggressor. Thus, these teachings serve as severe warnings for people. When animals, which are devoid of sense, will not be forgiven, how will mankind be, which is gifted with senses? We will not be pardoned if we are guilty of having been unjust to anyone without adequately compensating them.
Aisha (RA) reported that the Messenger of Allah (SAW) said, “Whoever usurps unlawfully even a hand span of land, a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection.” (Bukhari and Muslim)
We see in this Hadith that even a minor injustice to anybody in this world can cause great trouble on the Day of Resurrection.
‘Adi bin ‘Umairah (RA) reported that the Messenger of Allah (SAW) said, “Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection.”
(‘Adi bin ‘Umairah added:) A black man from the Ansar stood up - I can see him still - and said: “O Messenger of Allah, take back from me your assignment.”
He (the Prophet (SAW)) said, “What has happened to you?”
The man replied: “I have heard you saying such and such.”
Allah’s Messenger (SAW) said, “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful.” (Muslim)
In this Hadith people of positions of responsibility are warned to perform their duties with co-operation and integrity. If they neglect their duties or take undue advantage of their official positions, they will be held guilty by Allah for conscious neglect of their duties and misuse of power. Another point to note from this Hadith, for us all, is that we should keep account of everything we give and take to and from others, regardless of whether we consider the item big or small.
Abu Musa (RA) reported that the Messenger of Allah (SAW) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (SAW) recited,
'Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe.'" (11:102) (Bukhari and Muslim)
We should not think respite and relief from harm to mean exemption and immunity, because we do not know when respite granted by Allah will come to an end and punishment will follow.
We ask Allah for the strength and desire to live in accordance with his Deen, and we ask Him out of His mercy to forgive us our sins and shortcomings.
“There will be no friend, nor an intercessor for the Dhaalimoon (polytheists and wrongdoers), who could be given heed to.” (40:18)
And in another place, Allah says,
“And for the Dhaalimoon (polytheists and wrongdoers) there is no helper.” (22:71)
As we approach Ramadan, we will hear many reminders reminding us to use this time to purify ourselves and develop our relationship with our Creator. This will be by means of fasting, increasing in prayer, reading more Qur’an, and so on. In essence, such acts pertain to the rights of Allah upon us. I want to use this opportunity instead to discuss the other half of the religion, which is the rights of people upon us, so that we do not render our good deeds null and void without knowing it.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) asked, “Do you know who the bankrupt is?”
They said: “The bankrupt among us is the one who has neither money with him nor any property.”
He (SAW) said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat (prayer), Saum (fasting) and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he spoke abusively of others, brought slander against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Muslim)
Thus we have to take strict care in the performance of obligations like prescribed Salat (prayers), Saum (fasting), Zakat (charity), and so on, but we have to take similar care in our dealings, manners and morals. Salvation lies in the proper fulfilment of all these requirements. Fulfilment of one at the cost of the other will not be sufficient for salvation. It is not sufficient for us to think ourselves safe and sound just because we are good at a few aspects of the Deen. We must strive to perfect ourselves in all aspects of this Deen; the rights of Allah, like prayer, fasting and pilgrimage, as well as the rights of people, like showing kindness, honesty and charity.
Jabir bin `Abdullah (RA) reported that the Messenger of Allah (SAW) said, “Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” (Muslim)
Also, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Muslim)
These two sayings of the Prophet (SAW) make it abundantly clear that there will be utmost justice on the Day of Resurrection. So much so that Allah will redress even the grievance of the aggressed animal against the aggressor. Thus, these teachings serve as severe warnings for people. When animals, which are devoid of sense, will not be forgiven, how will mankind be, which is gifted with senses? We will not be pardoned if we are guilty of having been unjust to anyone without adequately compensating them.
Aisha (RA) reported that the Messenger of Allah (SAW) said, “Whoever usurps unlawfully even a hand span of land, a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection.” (Bukhari and Muslim)
We see in this Hadith that even a minor injustice to anybody in this world can cause great trouble on the Day of Resurrection.
‘Adi bin ‘Umairah (RA) reported that the Messenger of Allah (SAW) said, “Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection.”
(‘Adi bin ‘Umairah added:) A black man from the Ansar stood up - I can see him still - and said: “O Messenger of Allah, take back from me your assignment.”
He (the Prophet (SAW)) said, “What has happened to you?”
The man replied: “I have heard you saying such and such.”
Allah’s Messenger (SAW) said, “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful.” (Muslim)
In this Hadith people of positions of responsibility are warned to perform their duties with co-operation and integrity. If they neglect their duties or take undue advantage of their official positions, they will be held guilty by Allah for conscious neglect of their duties and misuse of power. Another point to note from this Hadith, for us all, is that we should keep account of everything we give and take to and from others, regardless of whether we consider the item big or small.
Abu Musa (RA) reported that the Messenger of Allah (SAW) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (SAW) recited,
'Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe.'" (11:102) (Bukhari and Muslim)
We should not think respite and relief from harm to mean exemption and immunity, because we do not know when respite granted by Allah will come to an end and punishment will follow.
We ask Allah for the strength and desire to live in accordance with his Deen, and we ask Him out of His mercy to forgive us our sins and shortcomings.
Saturday 18 August 2007
Experiences from Hajj
Given less than a page to pen some of my experiences from last year’s Hajj, this is going to be tough task indeed. Two weeks, every day as packed as the next; do I tell you about the rituals, the people or the places? Maybe I should advise on patience and knowledge; how not to crack and miss the point of it all? Or perhaps I should go deeper and tell you about the opened hearts on the plains of Arafat and the lifted spirits on the mountains of Mina and Muzdalifah?
Let me start with my return. Hair shaved, heels cracked, body exhausted and carrying a slight cough, sounds tough, right? Well, that's the thing exactly. This is no ordinary trip. Think last ten days of Ramadan: Your spirit comes to life and carries you. Eager to cleanse your soul and clear your slate, you are surer and more sincere than ever. The result? You return with firm resolutions, focused targets, far-reaching goals and fearing a slackness that overcame your former self. You return as sinless as a newborn baby… and just as tired with a good few daytime naps to catch up on.
That's what you come back with. As for setting off, it all begins when you trade your clothes for two simple white sheets, and thus you enter the state of Ihram; time to focus, find that inner peace and channel out all negative energies. No more swearing, backbiting or lying; not that you would anyway. Instead, you moisten your tongue with the remembrance of Allah: "O my Lord, Here I am at Your service, Here I am. There is no partner with You. Here I am. Truly, the praise and the provisions are Yours, and so is the dominion and sovereignty. There is no partner unto You."
You arrive in Makkah to perform Umrah ahead of the days of the Hajj rituals. The overwhelming numbers don't quite hit you until you set off from your hotel room for your first prayer in the Sacred Mosque. A 10-minute walk away, you set off 20-minutes early to make it there ahead of time. Excited to catch that first glimpse of the Ka'bah (the square stone building in the Sacred Mosque), the hub of your life, you rush on only to get stuck a great distance from the Masjid in a massive swarm of bodies settled on their prayer mats for the coming prayer. So your first prayer is on the street and not even on the marble surrounding the Masjid! That first glimpse of the Ka'bah will have to wait and you make a note to self: "Set off for the Masjid an hour ahead of prayer time, for any chance of getting in."
A little later, with the crowds dispersed somewhat, you excitedly find your way to the Masjid. Nothing can prepare you for the mesmerisation that awaits so I will not even attempt to describe the feeling. Fixated on the Ka'bah, lost in thought, you stand there supplicating in gratitude for this opportunity. Nothing can break this intimate encounter. Well, actually, nothing except the guard that comes along, pats you on the shoulder and tells you to move along because you're blocking the passageway.
With that first glimpse complete and having returned to your senses, it's now time to perform your Tawaf (circling of the Ka'bah). Despite the crowds, you jump in on the ground floor and find yourself being whisked along; round and round the Ka'bah, the focus of your faith and the centre of the Islamic movement. You, and the thousands of believers circling the Ka'bah with you at that point in time, have gathered from all around the globe for no other reason than the worship of One God. And so it begins, as you walk with all those around you, you glorify Allah like never before and supplicate to Him with a complete submission.
With each cycle, stuck in the crowds, sun beaming down, Ihram being adjusted and flung in your face repeatedly by the man in front, continuously being run over by rigidly formed bodies of Turks, Indonesians and Malaysians (you'll understand when you get there!), the intensity increases, the annoyances begin to add up and you find yourself starting to lose concentration and a bit of cool. But despite it all, you take a deep breath and shake it off; refusing to allow these small annoyances to build up and spoil your Tawaf, you keep smiling, anger not and keep sight of the higher purpose: "O my Lord, Here I am at Your service, Here I am. There is no partner with You. Here I am. Truly, the praise and the provisions are Yours, and so is the dominion and sovereignty. There is no partner unto You."
That's a page complete and I haven't even started telling you about Madinah or the Hajj rites. I did start by saying that this was a tough task. I guess I'll have to continue next time. Between now and then, if you've got the money, health is not a problem and you're convinced that it is an experience of a lifetime, then start your preparations now and get out there… this year!
(Written for Issue 16 of Noor Ul Islam's Noor Magazine)
Friday 20 July 2007
8.2, Calling to Islam and Giving Counsel
In the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “The believers are nothing else than brothers (in Islamic religion).” (49:10)
Allah also informs us in the Qur’an, “(Nuh said) I give sincere advice to you.” (7:62)
And in another place, “(And Huud said) And I am a trustworthy adviser (or well-wisher) for you.” (7:68)
Islam is a religion that teaches unselfishness. We want what is best not only for our selves but also for those around us; our family, friends, colleagues, neighbours and everyone else in contact with us, and what better treasure to share than that of Islam; a complete system of life that brings with it the ultimate contentment of heart, mind and soul.
Tameem bin Aus Ad-Daaree (RA) reported that the Prophet (SAW) said, “Ad-Deen is sincerity.” We asked, “For whom?” He (SAW) replied, “For Allah, His Book, His Messenger and for the leaders of the Muslims and their masses.” (Muslim)
This short conversation stresses the importance and merits of general sincerity.
The goodwill (i.e. sincerity) for the Muslim rulers stands here for co-operating with them in their lawful orders. If they deviate from the Straight Path they should be counselled and persuaded to return to virtue.
The goodwill (i.e. sincerity) for the Muslim masses means that we should work for the betterment of their life in this world and the Hereafter. They should be provided right guidance, induced to perform good deeds and deterred from evils.
So important is this concept of giving counsel to one another that Jareer bin ‘Abdullah (RA) reported: "I made my covenant with the Messenger of Allah (SAW) on the observance of Salah, payment of Zakah, and giving counsel to the Muslims." (Bukhari and Muslim)
This Hadith emphasizes the importance of goodwill to all the Muslims to the extent that the Prophet (SAW) would require his Companions to vow for their goodwill giving counsel to each other in the same way as he did in the case of Salat and Zakat.
Lastly, Anas (RA) reported that the Prophet (SAW) said, “None of you becomes a true believer until he likes for his brother what he likes for himself.” (Bukhari and Muslim)
We learn from this the importance and virtue of mutual love among the Muslims. If we were to act upon the injunctions mentioned in this Hadith we would be purged immediately of the evils like exploitation, bribery, dishonesty, falsehood, cheating, forgery, etc., which are rampant in our societies. Islam has taught us golden principles but because we do not live according to them and assist one another to do so we lead lives of disgrace and moral shame. May Allah guide us to the Straight Path.
8.1, Calling to Islam and Giving Counsel
In the Name of Allah, the Most Merciful, the Most Gracious, who says in the Qur’an, “And invite (men) to (believe in) your Rubb (i.e., in the Oneness of Allah).” (28:87)
In another place, Allah says, “Invite (mankind, O Muhammad (SAW)) to the way of your Rubb (i.e. Islam) with wisdom (i.e. with the Divine Revelation, the Qur’an and fair preaching).” (16:125)
Also, Allah says, “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” (5:2)
And Allah says, “Let there arise out of you a group of people inviting to all that is good (Islam).” (3:104)
We see in these verses commandments for us to call one another to the submission of One God and to help one another in living according to the way that He has prescribed. The reward for doing so is as the Messenger of Allah (SAW) said, “Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action.” (Muslim)
Similarly, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect.” (Muslim)
‘Invitation’ or ‘Call’ here stand to mean that we induce others to virtue or seduce others to sin by means of our speech or actions.
How we induce others to virtue or seduce others to sin by our speech is easy to understand; it could be by explaining the merits of a particular action, persuading about the goodness of a particular action, stating the joys that some action brings, and so on.
How we induce others to virtue or seduce others to sin by our actions is a little bit trickier to understand and best explained by example. Suppose you have children and are always telling them that they should pray, but you yourself do not pray, then your action, or lack of it, will speak volumes in their decision as to whether to pray or not. On the other hand, if from a young age your children see you praying and gaining much satisfaction from your prayer then there is a very good chance that they will also adopt the prayer in their lives. Similarly, a celebrity-type figure that others look up to can convince thousands to start or stop smoking, to give to a certain charitable cause, to dress a certain way, to speak a certain way, or to generally act a certain way by simply being seen doing that act, and that is the essence of modern day advertising.
We come to know from the previous Hadith that one who becomes a medium for either virtue or sin is given a reward or punishment accordingly by Allah.
On the day of the Battle of Khaibar when the Messenger of Allah (SAW) conferred upon Ali (RA) the banner, Ali (RA) said: “O Messenger of Allah, shall I fight against them until they are like us?” Thereupon he (the Prophet (SAW)) said, “Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory for them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels.” (Bukhari and Muslim)
We see here the huge reward for assisting towards righteousness and piety, and it is just as Allah, the Exalted, swore in the Qur’an, “By Al-‘Asr (the time). Verily, man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience.” (103:1-3)
In another place, Allah says, “Invite (mankind, O Muhammad (SAW)) to the way of your Rubb (i.e. Islam) with wisdom (i.e. with the Divine Revelation, the Qur’an and fair preaching).” (16:125)
Also, Allah says, “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” (5:2)
And Allah says, “Let there arise out of you a group of people inviting to all that is good (Islam).” (3:104)
We see in these verses commandments for us to call one another to the submission of One God and to help one another in living according to the way that He has prescribed. The reward for doing so is as the Messenger of Allah (SAW) said, “Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action.” (Muslim)
Similarly, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect.” (Muslim)
‘Invitation’ or ‘Call’ here stand to mean that we induce others to virtue or seduce others to sin by means of our speech or actions.
How we induce others to virtue or seduce others to sin by our speech is easy to understand; it could be by explaining the merits of a particular action, persuading about the goodness of a particular action, stating the joys that some action brings, and so on.
How we induce others to virtue or seduce others to sin by our actions is a little bit trickier to understand and best explained by example. Suppose you have children and are always telling them that they should pray, but you yourself do not pray, then your action, or lack of it, will speak volumes in their decision as to whether to pray or not. On the other hand, if from a young age your children see you praying and gaining much satisfaction from your prayer then there is a very good chance that they will also adopt the prayer in their lives. Similarly, a celebrity-type figure that others look up to can convince thousands to start or stop smoking, to give to a certain charitable cause, to dress a certain way, to speak a certain way, or to generally act a certain way by simply being seen doing that act, and that is the essence of modern day advertising.
We come to know from the previous Hadith that one who becomes a medium for either virtue or sin is given a reward or punishment accordingly by Allah.
On the day of the Battle of Khaibar when the Messenger of Allah (SAW) conferred upon Ali (RA) the banner, Ali (RA) said: “O Messenger of Allah, shall I fight against them until they are like us?” Thereupon he (the Prophet (SAW)) said, “Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory for them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels.” (Bukhari and Muslim)
We see here the huge reward for assisting towards righteousness and piety, and it is just as Allah, the Exalted, swore in the Qur’an, “By Al-‘Asr (the time). Verily, man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience.” (103:1-3)
Sunday 1 July 2007
7.2, Moderation and Constancy in Worship
Anas (RA) reported: The Prophet (SAW) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab's rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support.” The Prophet (SAW) said, “Untie it. You should perform prayers so long as you feel active. When you feel tired, you should go to sleep.” (Bukhari and Muslim)
Besides enjoining moderation in worship and forbidding undue strictness in prayer, this Hadith enjoins that such times should be fixed for worship when we are fresh so that we feel pleasure in performing our prayers. Again, it is important to understand that this principle is for optional and voluntary prayers only. The obligatory Salah is the obligatory Salah. It is to be performed at the prescribed times. We should not shift our prayers around our desires and sleep patterns but rather model our sleep patterns around our prayers. So if Fajr is in the early hours of the morning, or if Eisha is late at night, this is the time that we have to get up and perform it.
Hanzhalah Al-Usayyidi (RA), who was one of the scribes of the Messenger of Allah (SAW), reported: I met Abu Bakr (RA). He said: “How are you O Hanzhalah?” I said, “Hanzhalah has become a hypocrite.” He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (SAW) and he reminds us of the Hellfire and Jannah, we feel as if we are seeing them with our very eyes, and when we are away from the Messenger of Allah (ASW), we attend to our wives, our children, our business, and most of these things (pertaining to the life hereafter) slip out of our minds.” Abu Bakr (RA) said, “By Allah, I also experience the same thing.” So Abu Bakr (RA) and I went to the Messenger of Allah (SAW) and I said to him, “O Messenger of Allah (SAW), Hanzhalah has turned hypocrite.” Thereupon the Messenger of Allah (SAW) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds.” Thereupon the Messenger of Allah (SAW) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your roads; but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer).” He (the Prophet (SAW)) said this thrice. (Muslim)
We see in this example the attitude and self-doubt of the Companions (RA). This incident deals with the natural instinct of man to think differently in different situations. This condition has nothing to do with hypocrisy. For Islam is a Deen (a way) of Fitrah (pure nature) and takes the middle course in everything. It combines the benefits of this world and those of the Hereafter, and satisfies the needs of the body as well as that of the soul.
Another point to note is that although the performance of voluntary acts of worship is highly meritorious, it should not be done at the cost of obligations; such as the obligations that we have to our families. We owe a duty to our Rubb (Lord), we owe a duty to our bodies, and we owe a duty to our families. So we should give to every one his due.
Lastly, Aisha (RA) narrated that the Messenger of Allah (SAW) liked that act of worship most in the performance of which a person was regular and constant. (Muslim)
For instance, fixing a certain number of voluntary prayers as part of our daily routine, or fixing a number of pages to recite of the Qur’an, or performing some other noble deed on a regular basis.
However, we should bear in mind that which the Messenger of Allah (SAW) said to Abdullah bin ‘Amr bin Al-Aas, “O Abdullah! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later.” (Bukhari and Muslim)
If we start a good deed, we have to continue and endure it indefinitely because its perpetuation is liked by Allah.
When starting a good deed, we should keep it small at first and increase gradually as it becomes easy for us. For example, if you haven’t opened your Mushaf (copy of the Qur’an) in years, start by fixing a very small portion to recite every day, or even set a target to just open and close your Mushaf every day. As this becomes routine and easy for you, increase a little, and then a little more, and then a little more. Insha-Allah before you know it you will have developed an intimate relationship with the Qur’an.
As alluded to earlier this method applies equally well to life in general; sports, martial arts, studies, kicking a bad habit, and so on. Keep it minimal but consistent, and increase your targets gradually as you grow in strength.
Besides enjoining moderation in worship and forbidding undue strictness in prayer, this Hadith enjoins that such times should be fixed for worship when we are fresh so that we feel pleasure in performing our prayers. Again, it is important to understand that this principle is for optional and voluntary prayers only. The obligatory Salah is the obligatory Salah. It is to be performed at the prescribed times. We should not shift our prayers around our desires and sleep patterns but rather model our sleep patterns around our prayers. So if Fajr is in the early hours of the morning, or if Eisha is late at night, this is the time that we have to get up and perform it.
Hanzhalah Al-Usayyidi (RA), who was one of the scribes of the Messenger of Allah (SAW), reported: I met Abu Bakr (RA). He said: “How are you O Hanzhalah?” I said, “Hanzhalah has become a hypocrite.” He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (SAW) and he reminds us of the Hellfire and Jannah, we feel as if we are seeing them with our very eyes, and when we are away from the Messenger of Allah (ASW), we attend to our wives, our children, our business, and most of these things (pertaining to the life hereafter) slip out of our minds.” Abu Bakr (RA) said, “By Allah, I also experience the same thing.” So Abu Bakr (RA) and I went to the Messenger of Allah (SAW) and I said to him, “O Messenger of Allah (SAW), Hanzhalah has turned hypocrite.” Thereupon the Messenger of Allah (SAW) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds.” Thereupon the Messenger of Allah (SAW) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your roads; but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer).” He (the Prophet (SAW)) said this thrice. (Muslim)
We see in this example the attitude and self-doubt of the Companions (RA). This incident deals with the natural instinct of man to think differently in different situations. This condition has nothing to do with hypocrisy. For Islam is a Deen (a way) of Fitrah (pure nature) and takes the middle course in everything. It combines the benefits of this world and those of the Hereafter, and satisfies the needs of the body as well as that of the soul.
Another point to note is that although the performance of voluntary acts of worship is highly meritorious, it should not be done at the cost of obligations; such as the obligations that we have to our families. We owe a duty to our Rubb (Lord), we owe a duty to our bodies, and we owe a duty to our families. So we should give to every one his due.
Lastly, Aisha (RA) narrated that the Messenger of Allah (SAW) liked that act of worship most in the performance of which a person was regular and constant. (Muslim)
For instance, fixing a certain number of voluntary prayers as part of our daily routine, or fixing a number of pages to recite of the Qur’an, or performing some other noble deed on a regular basis.
However, we should bear in mind that which the Messenger of Allah (SAW) said to Abdullah bin ‘Amr bin Al-Aas, “O Abdullah! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later.” (Bukhari and Muslim)
If we start a good deed, we have to continue and endure it indefinitely because its perpetuation is liked by Allah.
When starting a good deed, we should keep it small at first and increase gradually as it becomes easy for us. For example, if you haven’t opened your Mushaf (copy of the Qur’an) in years, start by fixing a very small portion to recite every day, or even set a target to just open and close your Mushaf every day. As this becomes routine and easy for you, increase a little, and then a little more, and then a little more. Insha-Allah before you know it you will have developed an intimate relationship with the Qur’an.
As alluded to earlier this method applies equally well to life in general; sports, martial arts, studies, kicking a bad habit, and so on. Keep it minimal but consistent, and increase your targets gradually as you grow in strength.
7.1, Moderation and Constancy in Worship
In the name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “Ta-Ha. We have not sent down the Qur'an unto you (O Muhammad (SAW)) to cause you distress.” (20:1, 2)
In another place, Allah says, “Allah intends for you ease, and He does not want to make things difficult for you.” (2:185)
Balance, moderation and constancy; these are concepts that we have great difficulty understanding. We struggle to strike that balance between our Dunya and our Aakhirah; we find ourselves jumping from one extreme to another; when we need something we are plentiful in our prayers, but at other times we are neglectful; and so on. So how do we find this balance, moderation and constancy? As with all matters, we refer to the Book of Allah and the Sunnah of His Messenger (SAW) for our answer.
Aishah (RA) reported: The Prophet (SAW) came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salah (prayer) has become the talk of the town.” Addressing her, he (SAW) said, “(What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly.” (Bukhari and Muslim)
This Hadith prohibits acts of worship that are beyond our capacity lest we get tired of them and stop them altogether. Of course this is in reference to voluntary additional worship and does not include the five daily compulsory prayers. In this respect, i.e. additional worship, we should be moderate but constant. Allah likes that good action which is done regularly, even if it is a small one.
This is a principle that not only helps in a religious sense but is easily applicable to other spheres of life. For example, someone who doesn’t study throughout the academic year will have a lot of sleepless nights playing catch-up in the days coming up to the exams. On the other hand, someone who keeps up to date with lectures and courseworks, and works constantly throughout the year will sleep confidently in the days coming up to the exams.
That is constancy. What about balance? Anas (RA) reported: Three men came to the houses of the wives of the Prophet (SAW) to inquire about the worship of the Prophet (SAW). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (SAW) while Allah has forgiven his past sins and future sins.” One of them said: “As for me, I shall offer Salah all night long.” Another said: “I shall observe Saum (fasting) continuously and shall not break it.” Another said: “I shall abstain from women and shall never marry.” The Prophet (SAW) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salah and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me.” (Bukhari and Muslim)
In following the Prophet’s (SAW) footsteps do we find the right balance: Taking wives; sleeping a part of the night and rising in prayer for a part of the night; observing fast on some days and breaking fast; and so on. There is neither virtue nor reward in deviating from this religion. All the blessing and rewards lie only in the obedience and following of the conduct of the Prophet (SAW); a way of life which is simple and clear for the one who seeks it.
What about moderation? Ibn Mas`ud (RA) reported: The Prophet (SAW) said, “Ruined are those who insist on hardship in matters of the Faith.” He repeated this three times. (Muslim)
Also, Abu Hurairah (RA) reported: The Prophet (SAW) said, “The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can't do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of the night.” (Bukhari)
These two Hadith show disgust against exercises and practices which deviate from the conduct of the Prophet (SAW); such as making forbidden for oneself that which has not been forbidden by the Sunnah of the Prophet (SAW), and making compulsory upon oneself that which has not been made compulsory by the Sunnah of the Prophet (SAW). Those who insist on such unnecessary hardship will be overpowered and ruined.
In another place, Allah says, “Allah intends for you ease, and He does not want to make things difficult for you.” (2:185)
Balance, moderation and constancy; these are concepts that we have great difficulty understanding. We struggle to strike that balance between our Dunya and our Aakhirah; we find ourselves jumping from one extreme to another; when we need something we are plentiful in our prayers, but at other times we are neglectful; and so on. So how do we find this balance, moderation and constancy? As with all matters, we refer to the Book of Allah and the Sunnah of His Messenger (SAW) for our answer.
Aishah (RA) reported: The Prophet (SAW) came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salah (prayer) has become the talk of the town.” Addressing her, he (SAW) said, “(What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly.” (Bukhari and Muslim)
This Hadith prohibits acts of worship that are beyond our capacity lest we get tired of them and stop them altogether. Of course this is in reference to voluntary additional worship and does not include the five daily compulsory prayers. In this respect, i.e. additional worship, we should be moderate but constant. Allah likes that good action which is done regularly, even if it is a small one.
This is a principle that not only helps in a religious sense but is easily applicable to other spheres of life. For example, someone who doesn’t study throughout the academic year will have a lot of sleepless nights playing catch-up in the days coming up to the exams. On the other hand, someone who keeps up to date with lectures and courseworks, and works constantly throughout the year will sleep confidently in the days coming up to the exams.
That is constancy. What about balance? Anas (RA) reported: Three men came to the houses of the wives of the Prophet (SAW) to inquire about the worship of the Prophet (SAW). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (SAW) while Allah has forgiven his past sins and future sins.” One of them said: “As for me, I shall offer Salah all night long.” Another said: “I shall observe Saum (fasting) continuously and shall not break it.” Another said: “I shall abstain from women and shall never marry.” The Prophet (SAW) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salah and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me.” (Bukhari and Muslim)
In following the Prophet’s (SAW) footsteps do we find the right balance: Taking wives; sleeping a part of the night and rising in prayer for a part of the night; observing fast on some days and breaking fast; and so on. There is neither virtue nor reward in deviating from this religion. All the blessing and rewards lie only in the obedience and following of the conduct of the Prophet (SAW); a way of life which is simple and clear for the one who seeks it.
What about moderation? Ibn Mas`ud (RA) reported: The Prophet (SAW) said, “Ruined are those who insist on hardship in matters of the Faith.” He repeated this three times. (Muslim)
Also, Abu Hurairah (RA) reported: The Prophet (SAW) said, “The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can't do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of the night.” (Bukhari)
These two Hadith show disgust against exercises and practices which deviate from the conduct of the Prophet (SAW); such as making forbidden for oneself that which has not been forbidden by the Sunnah of the Prophet (SAW), and making compulsory upon oneself that which has not been made compulsory by the Sunnah of the Prophet (SAW). Those who insist on such unnecessary hardship will be overpowered and ruined.
Sunday 24 June 2007
Believers, Disbelievers, Hypocrites
"Mujahid stated, 'Four Ayaat (verses) at the beginning of Surat Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites.'" (At-Tabari 1:239. Found in Tafsir Ibn Kathir)
Four and Two compared to Thirteen! Something to think about.
"We mentioned that four Ayaat (verses) in the beginning of Surat Al-Baqarah described the believers. The [next] two [] Ayaat describe the disbelievers. Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realise their true reality, Allah mentioned their description in detail..." (Tafsir Ibn Kathir)
Four and Two compared to Thirteen! Something to think about.
"We mentioned that four Ayaat (verses) in the beginning of Surat Al-Baqarah described the believers. The [next] two [] Ayaat describe the disbelievers. Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realise their true reality, Allah mentioned their description in detail..." (Tafsir Ibn Kathir)
Thursday 21 June 2007
Taqwa
"The root meaning of Taqwa is to avoid what one dislikes. It was reported that Umar bin Al-Khattaab asked Ubayy bin Ka'b about Taqwa. Ubayy said, 'Have you ever walked on a path that has thorns on it?' Umar said, 'Yes.' Ubayy said, 'What did you do then?' He said, 'I rolled up my sleeves and struggled.' Ubayy said, 'That is Taqwa.'" (Tafsir Ibn Kathir)
Guidance to know the path, Taqwa to walk its rugged stretch.
Struggling through, Shunning doubt.
Holding out, Having faith.
Guidance to know the path, Taqwa to walk its rugged stretch.
Struggling through, Shunning doubt.
Holding out, Having faith.
Saturday 2 June 2007
6.4, Ways of Doing Good
In the Name of Allah, the Most Gracious, the Most Merciful.
We know our obligations towards people, and we understand the rights of animals, but what, if anything, does Islam say about plants, gardening and agriculture?
Jabir (RA) reported that the Messenger of Allah (SAW) said, “When a Muslim plants a tree, whatever is eaten from it is charity from him and whatever is stolen is charity and whatever is subtracted from it is charity.” (Muslim)
Another narration says: “If a Muslim plants a tree, or sows a field, and men and beasts and birds eat from it, all of it is charity from him.”
We see here the importance of gardening and agriculture, and how rewarding it can be as a pastime. Also, the one for whom it is an occupation; we see the reward for bearing patiently any loss suffered due to theft or loss.
Returning back to the rights of men, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “He who performs his Wudhu perfectly and comes to Jumuah prayer and listens (to the Khutbah) silently, the sins which he has committed since the previous Friday plus three more days (i.e., 10 days) will be forgiven for him. One who distracts himself with pebbles during the Khutbah will not get the (Jumu`ah) reward.” (Muslim)
Firstly, we see here a duty on the part of the Khateeb (the Imaam) towards the attendees to deliver a brief Khutbah, and to try and make it as engaging as possible. Further, he has a duty to arrive on time, to make the necessary preparations, to rest beforehand so that he is concentrated, and so on.
Secondly, we see a duty on the part of the attendees towards the Khateeb to make the necessary preparations and arrive early, to listen silently, to not make conversation or gestures with those around, to not play with objects nearby, to rest beforehand so that they do not sleep through the sermon, and so on.
If these requirements are met, then the excellence of Jumuah (the Friday prayer), which includes the sermon, is that the minor sins committed in the previous ten days are forgiven.
Lastly, I end with the saying of the Messenger of Allah (SAW): “Allah will surely speak with every one of you without an interpreter. He (the man) will look at his right side and will see nothing but (the deeds) which he had done before, and he will look to his left side and will see nothing but (the deeds) which he had done before. Then he will look in front of him and will find nothing but Hell-fire facing him. So protect (yourselves) from (Hell) Fire, by giving in charity even half a date; and if he does not finds it, then with a kind word.”
We know our obligations towards people, and we understand the rights of animals, but what, if anything, does Islam say about plants, gardening and agriculture?
Jabir (RA) reported that the Messenger of Allah (SAW) said, “When a Muslim plants a tree, whatever is eaten from it is charity from him and whatever is stolen is charity and whatever is subtracted from it is charity.” (Muslim)
Another narration says: “If a Muslim plants a tree, or sows a field, and men and beasts and birds eat from it, all of it is charity from him.”
We see here the importance of gardening and agriculture, and how rewarding it can be as a pastime. Also, the one for whom it is an occupation; we see the reward for bearing patiently any loss suffered due to theft or loss.
Returning back to the rights of men, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “He who performs his Wudhu perfectly and comes to Jumuah prayer and listens (to the Khutbah) silently, the sins which he has committed since the previous Friday plus three more days (i.e., 10 days) will be forgiven for him. One who distracts himself with pebbles during the Khutbah will not get the (Jumu`ah) reward.” (Muslim)
Firstly, we see here a duty on the part of the Khateeb (the Imaam) towards the attendees to deliver a brief Khutbah, and to try and make it as engaging as possible. Further, he has a duty to arrive on time, to make the necessary preparations, to rest beforehand so that he is concentrated, and so on.
Secondly, we see a duty on the part of the attendees towards the Khateeb to make the necessary preparations and arrive early, to listen silently, to not make conversation or gestures with those around, to not play with objects nearby, to rest beforehand so that they do not sleep through the sermon, and so on.
If these requirements are met, then the excellence of Jumuah (the Friday prayer), which includes the sermon, is that the minor sins committed in the previous ten days are forgiven.
Lastly, I end with the saying of the Messenger of Allah (SAW): “Allah will surely speak with every one of you without an interpreter. He (the man) will look at his right side and will see nothing but (the deeds) which he had done before, and he will look to his left side and will see nothing but (the deeds) which he had done before. Then he will look in front of him and will find nothing but Hell-fire facing him. So protect (yourselves) from (Hell) Fire, by giving in charity even half a date; and if he does not finds it, then with a kind word.”
6.3, Ways of Doing Good
I seek refuge in Allah from Satan, the accursed, and I begin in the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “… and whatever you do of good deeds, truly, Allah knows it well.” (2: 215)
And in another place, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)
More often than not, when we are advised to increase in good deeds, what comes to mind is spending more time in the Masjid, making extra prayers, increasing in Tasbeeh, reading Qur’an for longer, and so on. But, in doing so, by equating good deeds to these acts alone we limit our Islam and forget that this is a way of life that not only defines our relationship with our Creator, but also defines our relationship with the created, i.e., people, animals, plants, the environment, and so on.
I ended previously with the saying of the Prophet Muhammad (SAW), “Do not belittle any good deed, even meeting your brother with a cheerful face.” (Muslim)
In a strong sense, what we see here is a social obligation. But, this cheerfulness should be something that comes to us naturally in all of our day to day interactions and dealings. Whether it is the friend you see at university every day or the friend you haven’t seen in years, this cheerfulness should be as fresh as the radiant face you would take with you to a job interview, and as welcoming as the smile that comes upon hearing good news.
And why not when we have so much to be cheerful for; from the health and wealth that we enjoy, to the family and friends that provide us with so much comfort, to the Islam and God-consciousness that give us peace and protection from all evil and depression.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “Every day the sun rises charity (Sadaqah) is due on every joint of a person: that you administer justice between two men is a charity; and assisting a man to mount his beast, or helping him load his luggage on it is a charity; and a good word is a charity; and every step that you take (towards the mosque) for Salat (prayer) is a charity and removing harmful things from the road is a charity.” (Bukhari & Muslim)
When we hear this, it becomes clear how many opportunities for charity we pass every day. Think about it, how many times have you seen a mother struggling to take her pushchair up a set of stairs, or a friend feeling slightly down in need of a visit or a kind word, or an elderly neighbour carrying a large load of shopping, and upon seeing this you thought to yourself, “he’ll be ok”, or “I’m busy, somebody else will help him”, or perhaps you passed by without thinking anything at all? These are opportunities gone missing. Not only for our selves, but also opportunities to improve the general negative impression that these individuals are likely to have built against Muslims from the media circus around them.
This Hadith and the previous one are with regards to our dealings with people. What about animals? Does Islam give any rights to animals?
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “While a man was walking on his way he became extremely thirsty. He found a well and went down into it to drink water. Upon leaving it, he saw a dog which was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: ‘This dog is extremely thirsty as I was.’ So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins.” The Companions asked: “Shall we be rewarded for showing kindness to the animals also?” He (SAW) said, “A reward is given in connection with every living creature.” (Bukhari and Muslim)
There are slight variations in the narration, but in all it emphasizes the importance of kindness to every creature, including animals, because Allah is pleased with such kindness. We also see here that Allah’s mercy and forgiveness is immensely vast. If He wants He may forgive a person even on account of a minor good action done by that person.
And in another place, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)
More often than not, when we are advised to increase in good deeds, what comes to mind is spending more time in the Masjid, making extra prayers, increasing in Tasbeeh, reading Qur’an for longer, and so on. But, in doing so, by equating good deeds to these acts alone we limit our Islam and forget that this is a way of life that not only defines our relationship with our Creator, but also defines our relationship with the created, i.e., people, animals, plants, the environment, and so on.
I ended previously with the saying of the Prophet Muhammad (SAW), “Do not belittle any good deed, even meeting your brother with a cheerful face.” (Muslim)
In a strong sense, what we see here is a social obligation. But, this cheerfulness should be something that comes to us naturally in all of our day to day interactions and dealings. Whether it is the friend you see at university every day or the friend you haven’t seen in years, this cheerfulness should be as fresh as the radiant face you would take with you to a job interview, and as welcoming as the smile that comes upon hearing good news.
And why not when we have so much to be cheerful for; from the health and wealth that we enjoy, to the family and friends that provide us with so much comfort, to the Islam and God-consciousness that give us peace and protection from all evil and depression.
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “Every day the sun rises charity (Sadaqah) is due on every joint of a person: that you administer justice between two men is a charity; and assisting a man to mount his beast, or helping him load his luggage on it is a charity; and a good word is a charity; and every step that you take (towards the mosque) for Salat (prayer) is a charity and removing harmful things from the road is a charity.” (Bukhari & Muslim)
When we hear this, it becomes clear how many opportunities for charity we pass every day. Think about it, how many times have you seen a mother struggling to take her pushchair up a set of stairs, or a friend feeling slightly down in need of a visit or a kind word, or an elderly neighbour carrying a large load of shopping, and upon seeing this you thought to yourself, “he’ll be ok”, or “I’m busy, somebody else will help him”, or perhaps you passed by without thinking anything at all? These are opportunities gone missing. Not only for our selves, but also opportunities to improve the general negative impression that these individuals are likely to have built against Muslims from the media circus around them.
This Hadith and the previous one are with regards to our dealings with people. What about animals? Does Islam give any rights to animals?
Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “While a man was walking on his way he became extremely thirsty. He found a well and went down into it to drink water. Upon leaving it, he saw a dog which was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: ‘This dog is extremely thirsty as I was.’ So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins.” The Companions asked: “Shall we be rewarded for showing kindness to the animals also?” He (SAW) said, “A reward is given in connection with every living creature.” (Bukhari and Muslim)
There are slight variations in the narration, but in all it emphasizes the importance of kindness to every creature, including animals, because Allah is pleased with such kindness. We also see here that Allah’s mercy and forgiveness is immensely vast. If He wants He may forgive a person even on account of a minor good action done by that person.
Saturday 19 May 2007
The Martial Artist and the Islamist
A similtude to be struck,
between the Martial Artist and the Islamist.
None more formiddable than the one well-rounded.
The one most strict, standing firm to the letter,
yet lacking any grounding in character
will be easily tripped.
The one versed in submission, kneeling much in prayer,
yet lacking the eagerness to wrestle society's ills
will be brutally pounded at the first encounter.
The one striking big, longing for quick result,
yet lacking the preparation for a lasting struggle
will feel himself wear with fatigue.
---
Note: My definition of "Islamist" here is "one who attempts to implement Islamic values in all spheres of his/her life". This is meant as a positive thing of course. I think it to be a good word despite the attempts by the right-wing press to mortify it from use.
between the Martial Artist and the Islamist.
None more formiddable than the one well-rounded.
The one most strict, standing firm to the letter,
yet lacking any grounding in character
will be easily tripped.
The one versed in submission, kneeling much in prayer,
yet lacking the eagerness to wrestle society's ills
will be brutally pounded at the first encounter.
The one striking big, longing for quick result,
yet lacking the preparation for a lasting struggle
will feel himself wear with fatigue.
---
Note: My definition of "Islamist" here is "one who attempts to implement Islamic values in all spheres of his/her life". This is meant as a positive thing of course. I think it to be a good word despite the attempts by the right-wing press to mortify it from use.
Thursday 3 May 2007
Raising Muslim Boys
Sport must not be neglected in raising children, especially boys. Not only is it a form of entertainment for them but it is also a preparation. In it are powerful metaphors that link to life at large. For example:
- Horse-riding: The horse-rider learns to control and dictate his beast, as he will be required to control and dictate his Nafs.
- Swimming: The swimmer gains mastery over an alien environment, as will be required of him in rising above temptations and not drowning in desires.
- Archery: The archer is committed to patiently persevere in refining his technique. Concentrated on the greatest of precision and the smallest of detail he sets out to hit the mark. Similarly he will set his ambitions in life and focus in on his targets.
- Martial Arts: The primitiveness is unmatched and the purpose (like in life) is clear. The resulting confidence parries away with doubt and depression, and the developed strength (inner and outer) is priceless in overcoming the challenges and obstacles that life has to offer.
- Horse-riding: The horse-rider learns to control and dictate his beast, as he will be required to control and dictate his Nafs.
- Swimming: The swimmer gains mastery over an alien environment, as will be required of him in rising above temptations and not drowning in desires.
- Archery: The archer is committed to patiently persevere in refining his technique. Concentrated on the greatest of precision and the smallest of detail he sets out to hit the mark. Similarly he will set his ambitions in life and focus in on his targets.
- Martial Arts: The primitiveness is unmatched and the purpose (like in life) is clear. The resulting confidence parries away with doubt and depression, and the developed strength (inner and outer) is priceless in overcoming the challenges and obstacles that life has to offer.
Saturday 28 April 2007
6.2, Ways of Doing Good
In the Name of Allah, the Most Gracious, the Most Merciful.
Abu Dharr (RA) reported: Some people said to the Messenger of Allah (SAW): “O Messenger of Allah, the rich have taken away (all the) reward. They observe Salat (prayers) as we do; and give Sadaqah (charity) out of their surplus wealth.” Upon this he (SAW) said, “Has Allah not prescribed for you (a course) following which you can (also) give Sadaqah? In every declaration of the glorification of Allah (i.e., saying Subhana-Allah) there is a Sadaqah, and in every Takbir (i.e., saying Allahu Akbar) is a Sadaqah, and in every celebration of praise (saying Al-hamdu lillah) is a Sadaqah, and in every declaration that He is One (La ilaha illallah) is a Sadaqah, and in enjoining of good is a Sadaqah, and in forbidding evil is a Sadaqah, and in man's sexual intercourse (with his wife) there is a Sadaqah.” They (the Companions) said: “O Messenger of Allah, is there reward for him who satisfies his sexual need among us?” He (SAW) said, “You see, if he were to satisfy it with something forbidden, would it not be a sin on his part? Similarly, if he were to satisfy it legally, he should be rewarded”. (Muslim)
This Hadith highlights two important points.
Firstly, we see an example of the enthusiasm of the Companions of the Prophet (SAW) for surpassing each other in good actions.
Secondly, it tells that virtue has a vast meaning in Islam and it includes every action which is done with good intention, provided it does not involve disobedience of Allah. So much so that it covers even the natural activities of man. The example given is the fulfilment of one’s sexual desire. When done improperly (outside of marriage) it is one of the most hated and socially ill of acts. Not only doing it, we are warned strictly from drawing near to anything that leads to it. However, when it is done properly (within the legal framework of Islam) not only is it something permissible for us but it is something for which we are rewarded.
Lastly, Abu Dharr (RA) reported: The Prophet (SAW) said, “Do not belittle any good deed, even meeting your brother with a cheerful face.” (Muslim)
We learn from this Hadith that meeting somebody cheerfully is a virtue. Why is this? Two reasons stand out from amongst others. Firstly, it is a sign of good manners, which cannot be stressed enough. Secondly, it creates affection and friendship between us, which is highly praiseworthy and brings with it an abundance of benefit.
And so I end, by reminding us all not to become grumpy under the pressure of exams and assignments, for us to be rays of joy and inspiration for all those around us, and for us to keep the Sunnah of smiling and cheerfulness alive and well.
Abu Dharr (RA) reported: Some people said to the Messenger of Allah (SAW): “O Messenger of Allah, the rich have taken away (all the) reward. They observe Salat (prayers) as we do; and give Sadaqah (charity) out of their surplus wealth.” Upon this he (SAW) said, “Has Allah not prescribed for you (a course) following which you can (also) give Sadaqah? In every declaration of the glorification of Allah (i.e., saying Subhana-Allah) there is a Sadaqah, and in every Takbir (i.e., saying Allahu Akbar) is a Sadaqah, and in every celebration of praise (saying Al-hamdu lillah) is a Sadaqah, and in every declaration that He is One (La ilaha illallah) is a Sadaqah, and in enjoining of good is a Sadaqah, and in forbidding evil is a Sadaqah, and in man's sexual intercourse (with his wife) there is a Sadaqah.” They (the Companions) said: “O Messenger of Allah, is there reward for him who satisfies his sexual need among us?” He (SAW) said, “You see, if he were to satisfy it with something forbidden, would it not be a sin on his part? Similarly, if he were to satisfy it legally, he should be rewarded”. (Muslim)
This Hadith highlights two important points.
Firstly, we see an example of the enthusiasm of the Companions of the Prophet (SAW) for surpassing each other in good actions.
Secondly, it tells that virtue has a vast meaning in Islam and it includes every action which is done with good intention, provided it does not involve disobedience of Allah. So much so that it covers even the natural activities of man. The example given is the fulfilment of one’s sexual desire. When done improperly (outside of marriage) it is one of the most hated and socially ill of acts. Not only doing it, we are warned strictly from drawing near to anything that leads to it. However, when it is done properly (within the legal framework of Islam) not only is it something permissible for us but it is something for which we are rewarded.
Lastly, Abu Dharr (RA) reported: The Prophet (SAW) said, “Do not belittle any good deed, even meeting your brother with a cheerful face.” (Muslim)
We learn from this Hadith that meeting somebody cheerfully is a virtue. Why is this? Two reasons stand out from amongst others. Firstly, it is a sign of good manners, which cannot be stressed enough. Secondly, it creates affection and friendship between us, which is highly praiseworthy and brings with it an abundance of benefit.
And so I end, by reminding us all not to become grumpy under the pressure of exams and assignments, for us to be rays of joy and inspiration for all those around us, and for us to keep the Sunnah of smiling and cheerfulness alive and well.
6.1, Ways of Doing Good
I seek refuge in Allah from Satan, the accursed, and I begin in the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “… and whatever you do of good deeds, truly, Allah knows it well.” (2: 215)
In another place, Allah says, “And whatever good you do, Allahs knows it.” (2: 197)
Further, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)
And Allah says, “Whosoever does a good deed, it is for his ownself...” (45:15)
AND the pages of the Qur’an are filled with many verses besides these; encouraging us to do good deeds for ourselves and reminding us that it will not go unseen.
What avenues are open to us for doing good? Subhaana-Allah they are numerous, and that is the topic of this article.
Abu Dharr (RA) reported: I asked: “O Messenger of Allah! Which action is the best?'” He (SAW) said, “Faith in Allah and Jihad in the way of Allah.” I asked: “Which neck (i.e. slave) is best (for emancipation)?” He (SAW) said, “That which is dearest of them in price and most valuable of them to its masters.” I asked: “If I cannot afford (it)?” He (SAW) said, “Then help a labourer or work for one who is disabled”. I asked: “If I cannot do (it)?” He (SAW) said, “You should restrain yourself from doing wrong to people, because it (serves as) charity which you bestow upon yourself”. (Bukhari and Muslim)
We see in this Hadith the requirement of faith for the acceptance of good deeds, the excellence of Jihad in the way of Allah and the importance of helping others. What we also see is that refraining from evil is a good deed. This is an important concept that we need to understand. When we refrain from something disliked, not only do we save ourselves from falling into a pit of bad deeds but, by it, we earn the good pleasure of Allah. Intending to do good is recorded, actually doing good is recorded, and, importantly, refraining from that which is disliked is also recorded as a good deed.
For example, as mentioned in the Hadith, refraining from wronging others serves as charity bestowed upon our selves. But this principle also applies to other disliked acts: Distancing ourselves from alcohol, controlling our gaze, avoiding illicit relations with those of the opposite sex, not engaging in Riba, and so on. Though we may not see the immediate benefit we should respond to negative temptations with a positive outlook. In overcoming our desires, not only do we save ourselves from sin but it is a charity that we bestow upon ourselves.
How else can we bestow this charity upon ourselves? Abu Dharr (RA) reported: The Messenger of Allah (SAW) said, “When you get up in the morning, charity is due from every one of your joints. There is charity in every ascription of glory to Allah; there is charity in every declaration of His Greatness; there is charity in every utterance of praise of Him; there is charity in every declaration that He is the only true God (worthy of worship); there is charity in enjoining good; there is charity in forbidding evil. Two Rak’ah of Duha (Forenoon prayer) is equal to all this (in reward)”. (Muslim)
There are three hundred and sixty joins in a human body. It is these joints which enable us to work and make all kinds of movements. If we did not have these joints it would not be possible for us to sit, stand, lie, move and make use of the different organs in our body. Think how much trouble the absence of just one joint would cause. Thus every joint is a blessing for which we must express gratitude to Allah every single day.
It is yet another Blessing of Allah that He has taught us a very easy way of thanksgiving which can be practised by even the poorest man in the world. This means of thanksgiving is recitation of Tasbeeh (Subhaan-Allah), Tamheed (Alhumdulillah), Takbir (Allahu Akbar), Tahleel (Laa ilaaha illa-Allahu), and to preach virtue and forbid that which is wrong and unlawful. If we are unable to do even this, then we should perform two Rak’ah of Duha (forenoon/morning) prayer, and how easy this is for the students amongst us given that lectures and tutorials are over for the year.
In another place, Allah says, “And whatever good you do, Allahs knows it.” (2: 197)
Further, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)
And Allah says, “Whosoever does a good deed, it is for his ownself...” (45:15)
AND the pages of the Qur’an are filled with many verses besides these; encouraging us to do good deeds for ourselves and reminding us that it will not go unseen.
What avenues are open to us for doing good? Subhaana-Allah they are numerous, and that is the topic of this article.
Abu Dharr (RA) reported: I asked: “O Messenger of Allah! Which action is the best?'” He (SAW) said, “Faith in Allah and Jihad in the way of Allah.” I asked: “Which neck (i.e. slave) is best (for emancipation)?” He (SAW) said, “That which is dearest of them in price and most valuable of them to its masters.” I asked: “If I cannot afford (it)?” He (SAW) said, “Then help a labourer or work for one who is disabled”. I asked: “If I cannot do (it)?” He (SAW) said, “You should restrain yourself from doing wrong to people, because it (serves as) charity which you bestow upon yourself”. (Bukhari and Muslim)
We see in this Hadith the requirement of faith for the acceptance of good deeds, the excellence of Jihad in the way of Allah and the importance of helping others. What we also see is that refraining from evil is a good deed. This is an important concept that we need to understand. When we refrain from something disliked, not only do we save ourselves from falling into a pit of bad deeds but, by it, we earn the good pleasure of Allah. Intending to do good is recorded, actually doing good is recorded, and, importantly, refraining from that which is disliked is also recorded as a good deed.
For example, as mentioned in the Hadith, refraining from wronging others serves as charity bestowed upon our selves. But this principle also applies to other disliked acts: Distancing ourselves from alcohol, controlling our gaze, avoiding illicit relations with those of the opposite sex, not engaging in Riba, and so on. Though we may not see the immediate benefit we should respond to negative temptations with a positive outlook. In overcoming our desires, not only do we save ourselves from sin but it is a charity that we bestow upon ourselves.
How else can we bestow this charity upon ourselves? Abu Dharr (RA) reported: The Messenger of Allah (SAW) said, “When you get up in the morning, charity is due from every one of your joints. There is charity in every ascription of glory to Allah; there is charity in every declaration of His Greatness; there is charity in every utterance of praise of Him; there is charity in every declaration that He is the only true God (worthy of worship); there is charity in enjoining good; there is charity in forbidding evil. Two Rak’ah of Duha (Forenoon prayer) is equal to all this (in reward)”. (Muslim)
There are three hundred and sixty joins in a human body. It is these joints which enable us to work and make all kinds of movements. If we did not have these joints it would not be possible for us to sit, stand, lie, move and make use of the different organs in our body. Think how much trouble the absence of just one joint would cause. Thus every joint is a blessing for which we must express gratitude to Allah every single day.
It is yet another Blessing of Allah that He has taught us a very easy way of thanksgiving which can be practised by even the poorest man in the world. This means of thanksgiving is recitation of Tasbeeh (Subhaan-Allah), Tamheed (Alhumdulillah), Takbir (Allahu Akbar), Tahleel (Laa ilaaha illa-Allahu), and to preach virtue and forbid that which is wrong and unlawful. If we are unable to do even this, then we should perform two Rak’ah of Duha (forenoon/morning) prayer, and how easy this is for the students amongst us given that lectures and tutorials are over for the year.
Monday 23 April 2007
Educating the Young Child
I attended this one-day conference on Saturday, and alhumdulillah I am glad I did. The workshops that I chose to attend were: 'Starting a small school', 'Realistic mathematics education, a proven Dutch method of developing early numeracy', 'Islamic school? State school? Private school? Homeschool? Making the right educational choices for your child', 'The classical curriculum: Developing a well-trained mind' and 'Succesful models for weekend supplementary schools'. I also attended the speeches by Sue Palmer ('Toxic childhood'), Shaykh Hamza Yusuf ('Raising Muslim Boys') and Imam Zaid Shakir ('The role of the Muslim father'). I will type up some of my notes over the coming weeks insha-Allah.
Sunday 15 April 2007
5.2, The Struggle
In the name of Allah, the Most Gracious, the Most Merciful
Aisha (RA) said: The Prophet (SAW) would stand (in prayer) so long that the skin of his feet would crack. I asked him, “Why do you do this while your past and future sins have been forgiven?” He said, “Should I not be a grateful slave of Allah?” (Al-Bukhari and Muslim)
The more one is blessed by Allah; whether it be health, wealth, free time or knowledge, the greater the gratitude to Allah should be. The best form of showing this gratitude is to not only be highly obedient and dutiful of the obligations but also to add maximum voluntary prayers to them.
The Prophet (SAW) said, “Jannah (Paradise) is nearer to any one of you than your shoe-lace, and so is the (Hell) fire.” (Al-Buhkari)
Why is this? Because going to Paradise or Hell is the result of our own actions, and so both Paradise and Hell are close to each of us and the result of our own choosing.
Rabi’ah bin Ka’b Al-Aslami (RA) (a servant of the Messenger of Allah) said: I used to spend my night in the company of the Messenger of Allah (SAW) and used to put up water for his ablutions. One day he (SAW) said to me, “Ask something of me.” I said, “I request for your companionship in Jannah.” He inquired, “Is there anything else?” I said, “That is all.” He (SAW) said, “Then help me in your request by multiplying your prostrations.” (Muslim)
This Hadith shows the importance of good actions and faithful following of the practice of the Prophet (SAW). In the absence of these two things (good actions and faithful following), even those people who used to be with the Prophet (SAW) frequently will not necessarily be close to him in the Hereafter.
Thauban (RA) said: I heard the Messenger of Allah (SAW) saying, “Perform Salah more often. For every prostration that you perform before Allah, Allah will raise your position one degree and will remit one of your sins.” (Muslim)
What does an abundance of prostrations imply? It implies a strict observance of the Salah and performing of obligatory, optional and voluntary prayers. It is a means for atonement of sins and the elevation of one’s status in this life and the Hereafter. And if we think about it for a second, it is amazing; our falling down in humility, which is what prostration is, is the source of our being raised in ranks of honour.
Lastly, the Messenger of Allah (SAW) said, “Three things follow a dead body: members of his family, his possession and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him.” (Al-Bukhari and Muslim)
This Hadith induces us to perform those deeds which we will like to remain with us in our graves, wherein we will have no other companion other than the deeds that we sent forth for ourselves. Such deeds will become the means of our refuge and salvation.
Aisha (RA) said: The Prophet (SAW) would stand (in prayer) so long that the skin of his feet would crack. I asked him, “Why do you do this while your past and future sins have been forgiven?” He said, “Should I not be a grateful slave of Allah?” (Al-Bukhari and Muslim)
The more one is blessed by Allah; whether it be health, wealth, free time or knowledge, the greater the gratitude to Allah should be. The best form of showing this gratitude is to not only be highly obedient and dutiful of the obligations but also to add maximum voluntary prayers to them.
The Prophet (SAW) said, “Jannah (Paradise) is nearer to any one of you than your shoe-lace, and so is the (Hell) fire.” (Al-Buhkari)
Why is this? Because going to Paradise or Hell is the result of our own actions, and so both Paradise and Hell are close to each of us and the result of our own choosing.
Rabi’ah bin Ka’b Al-Aslami (RA) (a servant of the Messenger of Allah) said: I used to spend my night in the company of the Messenger of Allah (SAW) and used to put up water for his ablutions. One day he (SAW) said to me, “Ask something of me.” I said, “I request for your companionship in Jannah.” He inquired, “Is there anything else?” I said, “That is all.” He (SAW) said, “Then help me in your request by multiplying your prostrations.” (Muslim)
This Hadith shows the importance of good actions and faithful following of the practice of the Prophet (SAW). In the absence of these two things (good actions and faithful following), even those people who used to be with the Prophet (SAW) frequently will not necessarily be close to him in the Hereafter.
Thauban (RA) said: I heard the Messenger of Allah (SAW) saying, “Perform Salah more often. For every prostration that you perform before Allah, Allah will raise your position one degree and will remit one of your sins.” (Muslim)
What does an abundance of prostrations imply? It implies a strict observance of the Salah and performing of obligatory, optional and voluntary prayers. It is a means for atonement of sins and the elevation of one’s status in this life and the Hereafter. And if we think about it for a second, it is amazing; our falling down in humility, which is what prostration is, is the source of our being raised in ranks of honour.
Lastly, the Messenger of Allah (SAW) said, “Three things follow a dead body: members of his family, his possession and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him.” (Al-Bukhari and Muslim)
This Hadith induces us to perform those deeds which we will like to remain with us in our graves, wherein we will have no other companion other than the deeds that we sent forth for ourselves. Such deeds will become the means of our refuge and salvation.
5.1, The Struggle
In the name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths. And verily, Allah is with the Muhsinoon (good doers).” (29: 69)
In another place, Allah says, “And worship your Rubb until there comes unto you the certainty (i.e. death).” (15: 99)
Further, Allah says, “And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73: 8)
And Allah says, “And whatever good you send before you for yourselves, you will certainly find it with Allah, better and greater in reward.” (73: 20)
AND the pages of the Qur’an are filled with many verses besides these; commanding us to struggle and send forth much good deeds for ourselves.
What is meant by “good deeds”? First and foremost, it is the fulfilment of that which is obligatory; such as the five daily prayers and annual Zakaah. Then we look to voluntary means of attaining the Pleasure of Allah; such as performing Nawaafil prayers, giving Sadaqah, showing kindness, and so forth. It is very important to understand that the voluntary deeds are of no value if the obligatory requirements are not in check.
The desire to attain nearness to Allah without strict observance of the obligatory prayers is meaningless. The Messenger of Allah (SAW) said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and my slave keeps on coming closer to Me through performing Nawaafil till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.’” (Al-Bukhari)
The Nawaafil mentioned here may be optional prayers or other extra deeds besides what is obligatory; such as fasting outside of Ramadhan. This Hadith means that when a person adds voluntary deeds to the obligatory ones, he starts to become a favourite slave of Allah and on account of it he receives special help from Allah. Then he is protected by Allah to the extent that Allah supervises every organ of his body, and the person is saved from disobedience of Allah. He bears what is liked by Allah, sees what is liked by Allah, and handles what pleases Allah.
Another important point here is that a saint (or favourite of Allah) is not one who has a particular attire and appearance, nor is it someone who has left the Salah and found his own way of remembering and worshipping of Allah, but it is someone who strictly fulfils the obligations imposed by Islam, someone who is fond of voluntary prayers and adheres to the commandments of Allah in every walk of life.
We have in Islam a system of pleasing Allah and drawing near to Him in every aspect of our lives. Whether we capitalise on this great Bounty and Kindness is down to our own choosing. The Messenger of Allah (SAW) said, “There are two blessings in which many people incur loss. (They are) health and free time (for doing good).” (Al-Bukhari)
When we speak of loss, it signifies selling something for less than its due price, or to buy something for double or triple its price. Such a transaction is senseless and the person who engages in it is a loser.
It is like spending hours of our free time watching a meaningless film or aimlessly playing a computer game when, instead, in that time we could have memorised Verses of the Qur’an, reflected upon them and had time left over for reciting them in many Rak’aats of optional prayer.
Or, this loss is like the one who has the health and strength to stand in prayer for much of the night, but, instead, he exhausts himself by partying into the late hours of the night.
We need to start looking at our free time and health the way we look at our money. We are traders and our health and free time are our capital. The one who invests his health and time with care gains endless profit in this life and the Hereafter, while he who wastes it and uses it carelessly is a loser.
If anything, we need to give more worth to our time and health than we do to our money. We must avoid wasting our time in useless activities, and not spend our physical strength and energy in the disobedience of Allah. Otherwise, we will have to face the severe consequences of this waste on the Day when we will be brought to account for every blessing that was bestowed upon us.
Because of the profitability of health and free time, the Messenger of Allah (SAW) said, “The best of people is one whose life is long and his conduct is good.” (At-Tirmidhi)
A long life is a blessing, provided it is accompanied by Faith and good deeds; otherwise, the longer life one has, the greater will be the number of sins. Such a long life is disastrous, and those who do not realise the blessings of health, free time and a long life will be losers in the marketplace of deeds.
In another place, Allah says, “And worship your Rubb until there comes unto you the certainty (i.e. death).” (15: 99)
Further, Allah says, “And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73: 8)
And Allah says, “And whatever good you send before you for yourselves, you will certainly find it with Allah, better and greater in reward.” (73: 20)
AND the pages of the Qur’an are filled with many verses besides these; commanding us to struggle and send forth much good deeds for ourselves.
What is meant by “good deeds”? First and foremost, it is the fulfilment of that which is obligatory; such as the five daily prayers and annual Zakaah. Then we look to voluntary means of attaining the Pleasure of Allah; such as performing Nawaafil prayers, giving Sadaqah, showing kindness, and so forth. It is very important to understand that the voluntary deeds are of no value if the obligatory requirements are not in check.
The desire to attain nearness to Allah without strict observance of the obligatory prayers is meaningless. The Messenger of Allah (SAW) said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and my slave keeps on coming closer to Me through performing Nawaafil till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.’” (Al-Bukhari)
The Nawaafil mentioned here may be optional prayers or other extra deeds besides what is obligatory; such as fasting outside of Ramadhan. This Hadith means that when a person adds voluntary deeds to the obligatory ones, he starts to become a favourite slave of Allah and on account of it he receives special help from Allah. Then he is protected by Allah to the extent that Allah supervises every organ of his body, and the person is saved from disobedience of Allah. He bears what is liked by Allah, sees what is liked by Allah, and handles what pleases Allah.
Another important point here is that a saint (or favourite of Allah) is not one who has a particular attire and appearance, nor is it someone who has left the Salah and found his own way of remembering and worshipping of Allah, but it is someone who strictly fulfils the obligations imposed by Islam, someone who is fond of voluntary prayers and adheres to the commandments of Allah in every walk of life.
We have in Islam a system of pleasing Allah and drawing near to Him in every aspect of our lives. Whether we capitalise on this great Bounty and Kindness is down to our own choosing. The Messenger of Allah (SAW) said, “There are two blessings in which many people incur loss. (They are) health and free time (for doing good).” (Al-Bukhari)
When we speak of loss, it signifies selling something for less than its due price, or to buy something for double or triple its price. Such a transaction is senseless and the person who engages in it is a loser.
It is like spending hours of our free time watching a meaningless film or aimlessly playing a computer game when, instead, in that time we could have memorised Verses of the Qur’an, reflected upon them and had time left over for reciting them in many Rak’aats of optional prayer.
Or, this loss is like the one who has the health and strength to stand in prayer for much of the night, but, instead, he exhausts himself by partying into the late hours of the night.
We need to start looking at our free time and health the way we look at our money. We are traders and our health and free time are our capital. The one who invests his health and time with care gains endless profit in this life and the Hereafter, while he who wastes it and uses it carelessly is a loser.
If anything, we need to give more worth to our time and health than we do to our money. We must avoid wasting our time in useless activities, and not spend our physical strength and energy in the disobedience of Allah. Otherwise, we will have to face the severe consequences of this waste on the Day when we will be brought to account for every blessing that was bestowed upon us.
Because of the profitability of health and free time, the Messenger of Allah (SAW) said, “The best of people is one whose life is long and his conduct is good.” (At-Tirmidhi)
A long life is a blessing, provided it is accompanied by Faith and good deeds; otherwise, the longer life one has, the greater will be the number of sins. Such a long life is disastrous, and those who do not realise the blessings of health, free time and a long life will be losers in the marketplace of deeds.
Sunday 1 April 2007
Finding the middle way
Search out the middle way.
Your compass:
Those who constantly consciously call,
"O Allah, guide us".
Your signposts:
Those who follow their humble reasoning with
"Allah knows best".
Your compass:
Those who constantly consciously call,
"O Allah, guide us".
Your signposts:
Those who follow their humble reasoning with
"Allah knows best".
Saturday 31 March 2007
How did the Companions differ?
Thoughts following on from one of the 'Manners of Differing' talks.
In opening, it is important to state our two extremes before searching out a middle path: On the one hand, there are those who refuse to differ, "every way and any way, we're all God's people". On the other hand are those who are excessively narrow-minded, "my way and no other way. If you don't do as I do, you are rejecting the Sunnah and thus..." These extremes are against the spirit of Islam and split the Muslims into a large number of groups.
We acknowledge that Allah created us different and not as one nation; we have different backgrounds, colours, histories, and so on. Thus, there is bound to be differences in the way we think and reason. This is a simplified argument. However, to begin to understand the topic at hand in a deeper manner an academic approach is necessary. We have to understand that Allah allows certain room of disagreement within certain boundaries. There will be disagreements and there were many disagreements between the Companions of Allah's Messenger (SAW). Allah intended these. However, those disagreements that go against the spirit of disagreement are disliked by Allah.
We need to know what the rules and limits of the Companions' disagreements were, so that we see it as a healthy phenomenon liked by Allah and not an evil phenomenon disliked by Allah. For example, recitation of the Qur'an; there are seven different ways of acceptable recitation. The individual is to recite that which is easy for him.
We can say that the Companions' disagreements were intended by Allah if we find them to be confined within certain boundaries. Three characteristics define these boundaries:
- They differed and disagreed but dealt with each other with respect, and there was no hatred between them.
- These disagreements were motivated by seeking the truth, and all matters were referred to Allah and His Messenger (i.e. the Qur'an and Sunnah).
- They remained one Ummah.
Umer ibn Abdil 'Azeez said, "These disagreements are more beloved to me than this red camel." Another pious predecessor (I forget his name) wrote a book which he called 'Kitaab-ul-Khilaaf' (The book of differences). He was advised to change it to 'Kitaab-ur-Rahmah' (The book of mercy) and so he did. Why was this? Because Islamic Jurispudence (Fiqh) is enriched by this differing. These disagreements can be sources of mercy if we implement certain guidelines. But this is something we don't know: How to make these differences positives rather than negatives.
There are two types of disagreement: Illegitimate opinions (odd arguments) and legitimate opinions. As for the latter, any disagreements against the consensus of the Companions and what the Muslim Ummah agrees upon are odd and illegitimate (and condemned). If the Companions agreed on something, then there is no scope for disagreement on that matter. If they disagreed on a matter, then search out that which is "best". Any opinion based on illegitimate proof/motivation/intention is also odd, even if it doesn't go against the consensus.
That last sentence may be a bit hard to take in. When an opinion is based on desire then for such a person that opinion is odd regardless of the opinion itself. For example, if asked, "Why are you following that opinion?" You respond, "It suits me." Then that is illegitimate. As concrete examples, consider these:
- You follow the opinion that you can marry a woman without her guardian's consent, and you do so. Then, when your daughter grows and wishes to marry without your consent, you prefer the opposite opinion.
- The majority of scholars whom you normally follow strongly believe that music is not allowed. But you like music, so you choose the minority weak opinion this time round.
- You follow a Sheikh without bothering to learn the Daleel (evidences/proofs/reasoning) behind his views, then though his opinions may be legitimate your motivation is not right.
And Allah, the Most Glorified and Exalted, knows best.
Saturday 24 March 2007
Evening of Musical Inspiration
I was pleased to see a modified version of the Evening of Inspiration advert on Islam Channel today. Whilst the musical aspect may be debatable, I could not find any justification for the promotion of Muslim women screaming in idolisation of singing men. I would be interested to know whether this new advert was released with those concerns in mind.
Friday 23 March 2007
Muslims in the West: Where are we going?
Thoughts following on from a talk entitled 'Muslims in the West: Where are going? (A step toward formulating a realistic vision)'
Much of what is going on today has precedent in the past. However, there is one aspect that is unique, and that is the (largish) presence of Muslims in (secular) Western lands. Our parents came here for economic reasons. For a short stay. To earn some money and then return. But they remained, got married, had children and here we are. Since there coming until now there has been improvisation (building mosques etc) but no grand vision for our future in our new home. Thus, for the most part we are like lost sheep, no vision and no goal for the different challenges our generation is facing.
This question (Where are we going?) needs to become the topic of our conversations. In particular there are five questions to think about and answer:
1. Are we allowed to live in "Daar-ul-Kufr"?
From a Shar'ee point of view the issue is not black and white, as with many issues of Fiqh. There is rich difference (Ikhtilaaf) and many evidences given from the various sides.
From a pragmatic perspective (ignoring the theoretical view), there are hundreds of millions of Muslims living outside the "Muslim world" (East and West). If Hijrah (emigration) were obligatory upon us where would we all go? The Shariah takes into account the pragmatics and looks at the situation that we are living in.
2. What is our role as a community? What do we want to achieve? Do we want to turn it into a Shariah state, or live and let live?
Look at the example set by the Muslims that migrated from Mecca to Abyssinia because they were being persecuted and forced to commit Shirk. They remained there for more than a decade; married there, divorced there, settled there. Was the Prophet Muhammad (SAW) secretly advising them to plot and overrun the ruler? No. All they asked for was to be free to worship Allah.
Our goal is to remain Muslim and to be allowed to practice Islam without governmental infringement. Is it our "goal" to convert the public masses? No. Though it is a desire for the non-Muslims around us to accept Islam, it is not our goal. What if we were to fail in the set goal, then what? We would be sinful. In actuality, know that Da'wah is Fard Kifaayah (obligatory upon the community) and not Fard Ain (obligatory upon the individual). Don't say, "This is what I must do. My goal of which I cannot fall short". Rather, show by example and say, "This is my way. If you like it, then all Praise is due to Allah, and if you don't, then that is your decision." However, do note that if we fall short as a community then we are all sinful.
3. What should our relationship be with "the others without" (i.e. the non-Muslim communities around us)?
Not total isolation and not total assimilation; a healthy integration. We have to consider ourselves "a healthy part of society": Helping the society around us and yet retaining our (Islamic) values and ethics. Further, when people see that we are a (useful) part of society, they will be more open to our Dawah and theology.
We cannot have disdain (a "them and us" mentality) to a non-Muslim just because he/she is a non-Muslim. There are fine examples of non-Muslims helping Muslims in the Seerah and the Muslims responding with gratitude. And let us not overlook the examples in front of us today in the various anti-war anti-terror campaigns devoid of Muslim participation.
Besides all else, we have to admit to ourselves, we owe our mentality to this culture. Yes there is evil here, but there is evil everywhere. And let's get real, there is no Utopian (Medinan) state. There is good and bad everywhere. As an extreme example, if you were to be (wrongly) sentenced for inciting terror, would you rather do time here in Britain or in a Middle Eastern jail?
4. What do we do with "the others within" (i.e. the Muslims that we deem incorrect in their theology)?
In a secular democracy, quantity counts; remember that if you want to make some change. Work between the different groups should be treated on a case by case basis; by weighing the good against the bad, and not refusing on account of some unrelated (perhaps petty) difference. If you see that "the other" calls himself a Muslim, loves the Sunnah and the Companions, then there is no reason not to work with him on general levels, like calling to prayer, kindness etc (away from the details and differences of Fiqh and Aqeedah).
5. Who do we turn to for moral and spiritual guidance in times of crisis? The Ulema? Which Ulema?
We need to start to give more precedence to our local scholars; those with actual living experience, even more than those with more "pure book knowledge". Only those living in the lands can understand the pros and cons. The one who sees is not like the one who hears.
Conclusion
These are not the only issues, but the first and foremost that need to be answered. Islam will survive. This is not the question. The question is, will we?
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